Neuroetyka a Tomasz z Akwinu: o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates
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| Format: | Buch |
| Sprache: | Polish |
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| Online-Zugang: | Inhaltsverzeichnis Literaturverzeichnis Register // Personenregister Abstract |
| Beschreibung: | Literaturverzeichnis Seite [335]-358 |
| Beschreibung: | 374 Seiten 24 cm |
| ISBN: | 9788376831671 8376831674 |
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| adam_text | Spis treści Wstęp................................................................................................. 7 1. Co dobrego może pochodzić ześredniowiecza?....................... 17 1.1. Stereotypy............................................................................ 1.2. Dwa przykłady: Franz Brentano i Charles S. Peirce.......... 18 22 2. Neuroetyka a historia................................................................... 35 2.1. O pewnym braku................................................................ 2.2. Dlaczego tak mało historii w neuroetyce?......................... 2.3. Kilka głosów o użyteczności historii etyki w neuroetyce... 35 38 43 3. Jak czerpać ze źródeł średniowiecznych?.................................. 57 3.1. Wspólny grunt..................................................................... 3.2. Problemy z historiografiami, czyli jak nie czerpać ze źródeł średniowiecznych................................................ 3.3. Proste zasady czerpania ze źródeł średniowiecznych........ 57 66 81 4. Religijność, świeckość, naukowość............................................. 87 4.1. Wymóg świeckości etyki i nauki a ponowożytność........... 4.2. Religijność Tomasza z Akwinu a możliwość świeckiej etyki..................................................................................... 4.3. Religijna naukowość i naukowa religijność....................... 87 97 101 5. Nie tak odległe światy.................................................................... 113 5.1. Naturalizm we współczesnej filozofii................................. 5.2.
Naturalistyczna metodologia Akwinaty............................ 113 118 6. Filozoficzne pożytki ze zdrowej teologii.................................... 141 6.1. Tomaszowa koncepcja Boga a naturalizm......................... 6.2. Trwały „teologiczny kac”.................................................... 141 158
7. Postawy wobec ludzkiej natury................................................... 167 7.1. „Naukowe ujęcie ludzkiej natury”....................................... 7.2. Ach, te kobiety..................................................................... 7.3. Filozoficzne wrażliwości i obawy....................................... 167 173 186 8. Nowe zastosowanie dawnych rozwiązań.................................... 197 8.1. Otwartość na śmiesznych staruszków................................ 8.2. Determinizm encore............................................................ 8.3. Przykłady pomocnych narzędzi ......................................... 198 202 207 9. Moralność odmózgowa................................................................. 231 9.1. Przykład współczesnej dyskusji o korzeniach moralności.... 9.2. Średniowieczny komentarz................................................. 231 237 10. Debatowanie o biomedycznym ulepszaniu - problematyczność etyki cnoty................................................ 10.1. Debaty i narzędzia intelektualne...................................... 10.2. Etyka cnoty a inne normatywne teorie moralne ............. 10.3. Przykłady wołania o poszerzenie racjonalności moralnej............................................................................. 10.4. Zalety etyki cnoty w myśleniu o biomedycznym ulepszaniu.......................................................................... 259 260 262 269 276 11. Etyka cnoty w poszukiwaniu przyzwoitego naturalizmu..... 281 11.1. Etyka cnoty a naturalizm
.................................................. 11.2. Terapeuta ........................................................................... 281 289 12. O istnieniu wady moralnej i moralnego braku...................... 305 12.1. Co wady mają ze sobą wspólnego?................................... 308 12.2. Różne rodzaje relacji związane z istnieniem i poznawalnością wad............................................................. 315 Zakończenie........................................................................................ 323 Bibliografia.......................................................................................... 335 Indeks osobowy.................................................................................. 359 Summary............................................................................................. 367
Bibliografia Dzieła Tomasza z Akwinu: ---- . Scriptum super Sententiis magistri Petri Lombardi, է. 1-2, wyd. P. Mandonnet. Paris: P. Lethielleux, 1929. ---- . Scriptum super Sententiis magistri Petri Lombardi, t. 3, wyd. M. F. Moos. Paris: P. Lethielleux, 1933. ---- . Liber de verdate catholicae Fidei contra errores infidelium seu Summa contra Gentiles, t. 2-3, wyd. P. Marc, C. Pera, P. Caramello. Turin-Rome: Marietti, 1961. ---- . Summa theologiae. Opera omnia iussu impensaque Leonis XIII PM. edita, t. 4-12. Rome: Typographia Polyglotta S.C. de Propaganda Fide, 1888-1906. ---- . Quaestiones disputatae de malo. Opera omnia..., t. 23. Rome-Paris: Commissio Leonina-Vrin, 1982. ---- . De unitate intellectus contra Averroistas. Opera omnia..., t. 43, s. 243-314. Rome: Editori di San Tommaso, 1976. ---- . De aeternitate mundi. Opera omnia..., t. 43, s. 49-89. Rome: Editori di San Tommaso, 1976. ---- .Expositio libri Peryermeneias. Opera omnia..., t. 1*/1. Rome-Paris: Commisio Leonina-Vrin, 1989. ---- . Expositio libri Posteriorum. Opera omnia..., t. l*/2. Rome-Paris: Commisio Leonina-Vrin, 1989. ---- . Commentarla in odo libros Physicorum Aristotelis. Opera omnia ..., t. 2. Rome: Typography Polyglotta S.C. de Propaganda Fide, 1884. ---- .In libros Aristotelis De cado et mundo expositio. Opera omnia..., t. 3, s. 1-257. Rome: Typography Polyglotta S.C. de Propaganda Fide, 1886. -----. In librum primům Aristotelis De generatione et corruptione expositio. Opera omnia..., t. 3, s. 259-322. Rome: Typography Polyglotta S.C. de Propaganda Fide, 1886. ---- . In libros Aristotelis
Meteorologicorum expositio. Opera omnia..., t. 3, s. 323421. Rome: Typography Polyglotta S.C. de Propaganda Fide, 1886. ---- . Sentencia libri De anima. Opera omnia..., t. 45/1. Rome-Paris: Commissio Leonina-Vrin, 1984. -----. Sentencia libri De sensu et sensato cuius secundus tractatus est De memoria et reminiscencia. Opera omnia..., t. 45/2. Rome-Paris: Commissio Leonina-Vrin, 1984. -----.Sententia libri Ethicorum. Opera omnia...., t. 47. Rome: Santa Sabina, 1969. -----. In duodecim libros Metaphysicorum Aristotelis expositio, wyd. M.R. Cathala, R.M. Spiazzi. Turin-Rome: Marietti, 1971.
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360 Indeks osobowy Brink David 0.136 Brock Stephen L. 213-214, 226 Brown Stephen R. 223, 282, 307-307 Brooke John Hedley 71 Brower Jeffrey E. 224 Brucker Johannes Jakob 74-76,119 Bruhn Jodi 91 Buchanan Allen 260 Burgundiusz z Pizy 244 Burks Arthur W. 28 Burnett Charles 61 Burrell David B. 219 Calvo Paco 217 Caputo John D. 94 Carnap Rudolf 165 Carrette Jeremy R. 92 Cartwright Nancy 181 Casebeer William D. 223, 275, 282 Catana Leo 119 Cessano Romanus 79, 221,291, 294 Chadwick Ruth 44, 90 Chalmers David 163 Changeux Jean-Pierre 36 Chappell Timothy 264 Chapuis-Schmitz Delphine 8, 36 Charlesworth Maxwell J. 192 Cherry Mark J. 223 Chmielewski Adam 59 Chneiweiss Hervé 36 Chomsky Noam 232-234 Chryzyp 241 Churchland Patricia S. 8, 36, 275 Churchland Paul M. 36,275-276 Clausen Jens 8, 36, 276, 286, 297 Cleary John J. 124 Clifford William Kingdon 26 Colapietro Vincent M. 26, 28 Comte Auguste 70, 93 Connell Sophia M. 124 Coope Christopher Miles 264,266, 271 Copp David 142, 265 Cormack Lesley B. 69 Cornelius Randolph R. 301 Cottingham John 67 Cousin Victor 74 Crane Tim 311 Craver Carl F. 20,198 Curran Angela 223 Cyceron (Marcus Tullius Cicero) 64, 81,323 Dales Richard C. 71,221 Damasio Antonio 10-13, 65, 235-236, 254 Damasio Hanna 11 Damshen Gregor 311 Darwall Stephen 136 Darwin Charles 18-19, 31, 49, 175,179 Davidson Donald 194 Davies Brian 100, 213,224, 300 Davis N. Ann 47 Dawkins Richard 144-145,156-157,195 Dewey John 28,114 Deely John N. 23, 29, 32-33, 243 Dixon Thomas 20, 300 De Caro Mario 115-116,187 De Castella Tom 93 De Haan Daniel 200,228,247 De Groot Jean 121, 200 Demokryt
125,200, 220, 224 De Morgan August 26, 28 DePaul Michael 264 Des Chene Denis 13 Devitt Michael 222 Dobzhansky Theodosius 179 Dodds Michael J. 157-158,225 Doig James 79 Dominik Guzman 120 Donagan Alan 37,179 Draper John 69 Drost Mark 247, Dumsday Travis 222, Dupré John 94,117, 172 Eagleman David 48 Eberl Jason T. 13 Eco Umberto 27
Indeks osobowy Eisele Carolyn 28 Ellis Brian 222 Ekenberg Tomas B. 246 Emery Gilles 135 Empedokles 208, 220 Evers Kathinka 8, 36,170 Fairweather Abrol 112 Fales Evan 146,195 Fangerau Heiner 10 Farah Martha J. 8,170 Fegert Jörg M. 10 Feldman Barrett Lisa 19 Fenrychowa Janina 120 Feser Edward 223 Fichte Johann Gottlieb 22 Finger Stanley 244 Finnis John 13,299 Fiske Susan T. 288 Flanagan Owen 205 Floyd Juliet 38 Floyd Shawn 300 Flynn Thomas V. 247 Fodor Jerry 194 Foot Philippa 13, 223,279, 282 Forster Paul 31 Foulkes Paul 27 Fraser George R. 90 Frege Gottlob 27-28 Freud Sigmund 22, 87-88, 288 Fricker Miranda 95-96,180 Fromm Erich 92 Fryderyk II Hohenstauf 61 Gabbay Dov Μ. 194 Galen (Claudius Galenus) 198, 224, 238, 244 Galileusz (Galileo Galilei) 18, 68,105 Gardiner Stephen M. 282 Gassendi Pierre 211 Gaukroger Stephen 13, 68,108,173 Gazzaniga Michael S. 48,167,168 Geach Mary 13 Geach Peter 279 361 George Robert P. 227 George Rolf 23 Gerson Lloyd P. 129 Gibb Sophie C. 226 Gilbert Daniel 288 Gilson Étienne 73 Giordano James J. 8 Glannon Walter 8, 23,170 Glennan Stuart 199-200 Glover Jonathan 47 Glynn Patrick 88 Gnassounou Bruno 310 Gniazdowski Andrzej 114 Gomila Toni 217 Gondreau Paul 294 Gonzalez Ana Marta 224 Goodenough Oliver 48 Gordijn Bert 8, 44, 90 Goris Harm 154 Gormally Luc 13 Gotthelf Alan 124, 223 Goyette John 221 Graboń Andrzej 120 Graham Jesse 275 Grant Edward 71,149 Greco John 112 Greene Joshua 298-299 Grene Marjorie 67,179-180,295 Grzegorz z Nyssy 244 Gutting Gary 91 Haack Susan 182-186 Habermas Jiirgen 27 Hacker Peter M.S. 52,113, 226,244 Hahn Lewis E. 132 Haggard
Patrick 168 Haidt Jonathan 260, 273-275, 284-298, 302 Haldane John 12-13, 23,132, 137-138, 140,145, 222, 247 Hankey Wayne 138 Hardwick Charles S. 29 Harris John 47, 260, 271 Harris Sam 48,146
362 Indeks osobowy Harrison Peter 69-71,101-111 Hartshorne Charles 26 Hauser Marc D. 53-54, 231-238, 246248, 256-258, 284 Hauskeller Michael 223 Haviland-Jones Jeannette M. 19 Hawking Stephen 126 Hegel Georg W.F. 22, 29, 74-76 Heinämaa Sara 121,126 Heine Steven 273 Helion Chelsea 297-298 Helmholz Hermann von 31 Henrich Joseph 273 Herman Barbara 38 Hibbs Thomas 263, 279, 299 Hill Thomas E. Jr. 269-270 Hitler Adolf 90, 236 Hobbes Thomas 58, 174 Hoffman Paul 224 Hoffmann Tobias 79, 213 Holm Soren 47 Hook Sidney 114 Horkheimer Max 92 Hornsby Jennifer 95, 180-181 Houser Nathan 26 Hughes James 303 Hulswit Menno 32 Humbrecht Thierry-Dominique 213 Hume David 20, 30, 65, 67, 159, 160164, 172, 174, 180-181, 186, 205, 232-236, 257, 287-288, 290-295, 299, 323, 327 Hursthouse Rosalind 282 Husserl Edmund 22, 27,114 Hutchison Keith 308-309 Huxley Julian 179 Huxley Thomas H. 179 Illari Phyllis 200 liles Judy 36,168,202 Inglis John 72-80 Ingthorsson Rögnvaldur D. 226 Irwin Terence 38, 83-84, 136-137, 140, 265 Jackson Frank 180 Jacobs Jonathan D. 226 Jacquart Danielle 61 Jacquette Dale 22-23 James William 26, 28, 187-188 Jan Damasceńczyk (Joannes Damascenus) 244 Jan Duns Szkot 29, 30, 75-77, 185-186, 193, 252-253, 255-256, 265 Jan od Św. Tomasza (Johannes Poinsot) 32-33 Jansen Judger 311 Jaworski William 224 Jenkins Philip 72 Jensen Steven J. 136 Jevons William S. 27 Johnson Monte Ransome 223 Jordan Mark D. 62, 76 Jorgensen Larry M. 224 Joseph Craig 274-275 Juarrero Alicia 180 Kamin Leon J. 94 Kampourakis Kostas 68 Kant Immanuel 20, 30, 36, 67, 83, 160, 171, 205, 232-234, 256, 262, 269, 275,
298, 323 Karpiński Maciej 10 Kartezjusz (Descartes Réné) 10-14, 19, ЗО, 33, 36, 60, 67,138, 149, 160-163, 179, 197, 199, 203, 205, 211, 291, 308, 327 Kaukua Jari 246 Kenny Anthony 12 Kerr Fergus 12,294 Kesebir Selin 288 Keshen Richard 47 Ketner Kenneth Laine 27 Kihlstrom John F. 286 Kim Jaegwon 114, 181,194, 203 King Peter 23, 300, 320 King Peter J. 182 Kistler Max 310 Kleutgen Joseph 73, 75-77
Indeks osobowy Klima Gyula 23,222,224, 320 Klubertanz George 243-245 Koch Christof 203 Kochaniewicz Bogusław 141 Koehn Glen 23-25 Konstantyn Afrykańczyk 61 Koons Robert C. 116,224 Koopman Colin 37 Kopernik Mikołaj 18 Koslicki Kathrin 224 Kraemer Felicitas 10 Kretzmann Norman 61 Kripke Saul 160 Kuhse Helga 271 Kuryś Agnieszka 149,220 Lackey Michael 92 Lakatos Imre 172 Lane William Craig 114-115 Latkovic Mark S. 221 Laurentius Valla 29 Lee Patrick 227 Leibniz Gottfried W. 30,160, 211 Lenman James 117,223 Lennox James G. 124 Leunissen Mariska 223 Levering Matthew 135 Levy Neil 8, 19, 36, 169, 215-216, 231, 270-270, 276,284, 286,297 Lewens Tim 223 Lewis Michael 19 Lewontin Richard C. 94, 171, 195 Libera Alain de 220 Libet Benjamin 217-219 Liebig Justus von 31 Lilienfeld Scott O. 48-49 Lilley Stephen 303 Lindberg David C. 61, 71 Lindzey Gardner 288 Lisska Anthony 23,247 Locke John 30, 33,109 Lombardo Nicolas E. 300 Louden Robert B. 266, 272 Lowe Edward J. 226 363 Lowe Victor 26 Luther Martin 73, 108-109,149, 202 Macarthur David 115-116,187 MacIntyre Alasdair 13, 37, 58-59, 84, 223, 255-256, 268, 272, 279, 282, 291 Maier Hans 91 Mäkinen Virpi 121,126 Malebranche Nicolas 291-292, 307 Mangun George R. 168 Marcus Ruth Barcan 160 Marcus Steven J. 8 Marenbon John 149 Maritain Jacques 149 Marmodoro Anna 224 Martin Charles B. 311 Martin Michael 146 Martin Raymond 19 Marty Anton 22 Mauron Alexandre 202-204 McCauley Robert N. 194 Mclnerny Ralph 81,131,135, 263 McMahan Jeff 47 Medina José 58 Meinong Alexius 22 Metselaar Suzanne 134 Michoń Cyrille 213, 247, 310 Midgley Mary 173-178 Mikołaj
z Autrécourt 161 Milbank John 138 Mill John Stuart 262, 323 Miller Geoffrey 283 Miner Robert 300 Minerva Francesca 36 Mlodinow Leonard 126 Monastersky Richard 167 Moncho José Rafael 244 Mondin Battista 134 Moore George Edward 64,163, 319 Moore Edward C. 31 Moran Dermot 23 Moreland James P. 114-115 Morris Edward K. 46
364 Indeks osobowy Morris Stephen G. 169 Müller-Hill Benno 89֊9О Müller Jörn 79 Murphy Claudia Eisen 300 Myers Richard S. 221 Nagel Ernest 27,114 Nagel Thomas 163, 188-192,195 Narvaez Darcia 82 Nemezjusz z Emezy 244, 246 Newlands Samuel 224 Newton Isaac 18, 68-69, 105, 107, 179, 202,211-212 Noone Timothy В. 293 Norenzayan Ara 273 Norton David Fate 164 Norton Mary J. 164 Nosek Brian 275 Novak Lukáš 224 Novotný Daniel 224 Nietzsche Friedrich W. 37,102,175,288 Numbers Ronald L. 68, 71 Nussbaum Martha 223,283,299 O’Callaghan John 263 O’Connor Timothy 226 Oderberg David S. 12, 222-224 Ogden Charles Kay 27 Olszewski Mikołaj 156 Ord Toby 260 Osier Margaret J. 68,211, Owen David 294 Pachocki Krzysztof 120 Paluch Michał 154,158 Papineau David 114 Park Woosuk 247 Parens Erik 170, 216, 259, Pasnau Robert 72,149,164, 225 Paterson Craig 23 Paulus Venetus 29 Peirce Benjamin 28 Peirce Charles S. 22, 25-34, 111, 166, 182-186,188-189,193,208,247, 324 Peitaarinenen Ahti-Veikko 183 Perler Dominik 23,121,247, 291 Perkams Matthias 79 Petrovich Anthony N. Jr. 179 Pickstock Catherine 138 Pieper Josef 97,210, 279 Pinker Steven 82,172 Pizarra David A. 297-298 Place Ullin T.311 Platon 19, 26, 58, 81,125, 190, 208, 220, 225, 262, 320 Plotyn 19 Popa Tiberiu 200 Popper Karl 27,105 Post John F.117 Potter Vincent 26, 29 Pouivet Roger 12 Pouliot François 151 Prado Carlos G. 92 Prioreschi Plinio 62 Pritzl Kurt 182 Pugh Matthew S. 23 Putallaz François-Xavier 149,164 Putnam Hilary 27,115,132,194 Pyda Janusz 156 Quine Villard Van Orman 91,115-116, 129, 131-132, 137-138, 163, 165, 167, 182,184, 193,311
Radoilska Lubomira 228 Rashed Roshdi 61 Rawls John 37-38, 83,232-234 Reichberg Gregory M. 316 Reid Thomas 64 Reisch George A. 114 Richards Ivor A. 27 Richardson Alan 114 Rini Regina A. 276 Roberts Robert C. 112 Roger II de Hauteville 61 Rogers Kara 179 Rose Steven 94 Roskies Adina 9,254
Indeks osobowy Royce Josiah 26 Rundle Bede 58 Russell Bertrand 27,143 Russell Daniel C. 264,266, 282-283 Russell Jeffrey Burton 69 Sahakian Barbara J. 36,168, 202 Sandberg Anders 227 Sanford Jonathan J. 264 Sapolsky Robert 49 Sarkissian Hagop 2Q5 Sartre Jean-Paul 215-217 Satel Sally 48-49 Savarino Mary Ella 315 Savulescu Julian 46, 227 Schelling Friedrich W.J. von 22 Scheman Naomi 180-181 Schermer Maartje 10,170 Schiller Ferdinand C.S. 185 Schilpp Paul A. 132 Schleim Stephan 286 Schmid Stephan 121,291 Schmidt Robert W. 123 Schmidtz David 264 Schneewind Jerome R. 26, 38 Schnepf Robert 311 Schulman Ari N. 47 Schuster John 13 Schuhmann Karl 25 Sekstus Empiryk 241 Sellars Roy Wood 114 Shank Michael H. 61, 68-71 Shanley Brian J. 213 Shieh Sanford 38 Shields Christopher 225 Short Thomas E. 32 Shweder Richard A. 274 Sidgwick Henry 84 Simpson George Gaylord 179 Simpson William M.R. 224 Simpson Peter 264 Singer Peter 271 Sinnott-Armstrong Walter 205, 283, 298 365 Smart John J.C. 145 Snow Nancy 283 Sober Elliott 192 Sokrates 83, 220 Solére Jean-Luc 23 Solomon David 262-264 Solomon Robert C. 20-21 S oreli Tom 67,187 Spaemann Robert 224 Spinoza Baruch 160, 211 Sprat Thomas 109 Stalin Józef 115 Stadler Friedrich 114 Stefan Bourret 164 Stjernfeld Frederick 183 Stöckl Albert 73-77 Strachey James 88 Steward Helen 181 Stock Michael 247 Stüber Karsten R. 311 Stump Eleonore 13,61,213,291, 300 Stumpf Carl 22 Sturgeon Nicholas L. 142 Suarez-Nani Tiziana 214 Sutton John 13 Szatkowski Mirosław 305 Szutta Artur 283 Szutta Natasza 4, 283 Tabaczek Mariusz 227 Tachau Katherine H. 252-253 Takho Tuomas
E. 223 Tallis Raymond 49-51,187 Tarski Alfred 26, 27 Taylor Charles 37 Taylor Mark C. 92 Teh Nicholas J. 224 Telfer William 244 Tellkamp Jörg Alejandro 246 Te Velde Rudi A. 100 Thagard Paul 194 Tillich Paul 93-94 Titus Craig Steven 294, 300 Tobery James 198
366 Indeks osobowy Tomasz z Akwinu ֊ passim Tomberlin James E. 267 Toner Patrick 224 Torrell Jean-Pierre 61,194, 220 Trapp Thorsten 10 Tugwell Simon 120 Tuominen Müra 121,124,126 Twardowski Kazimierz 22 Uebel Thomas 114 Uttal William R. 51-52 Van Hove Alois 151 Van Nieuwenhove Rik 154 Velkley Richard 213 Verbeke Gérard 244 Vicaire Marie-Humbert 120 Vidal Fernando 35, 36 Vitz Paul C. 294 Waal Cornells de 182 Waal Frans de 150, 303 Wallace William A. 71,122,157,212 Waller Bruce N. і 69 Walsh Denis 222-223 Warren (Marcus Terentius Varro) 64 Watson John B. 46 Wawrykow Joseph 154 Wedin Michael V 179 Westberg Daniel 226 Wheeler Brian 93 White Alfred 247 White Andrew Dickson 69 White Leo 243 Whitehead Alfred North 26 Wickens Andrew P. 244 Wierzbicka Anna 53-54,208-209, 231 Wiesing Urban 44, 90 William z Conches (Guilelmus de Con chis) 245 William de la Mare 255 William Ockham 29-30, 74-77, 161, 192-193, 252-253 Williams Bernard 37,144-145, 272 Williams Christopher R. 305 Witt Charlotte 222 Wittgenstein Ludwig 12, 52,162 Wolff Christian 129 Wong David 205 Wood David 58 Wood W. Jay 112 Woods John 194 Woźniak Robert J. 101 Zagzebski Linda 112,264 Zalta Edward N. 26,114,117, 299 Zeki Semir 48 Zwoliński Matt 264
Summary Neuroethics and Thomas Aquinas On the Usefulness of Medieval Thought in Contemporary Ethical Debates This book is an invitation addressed to neuroethicists to employ medie val thought, and in particular the thought of Thomas Aquinas. Hence, this is not another introduction to neuroethics, but an attempt to show the usefulness of such employment therein. This usefulness is presented in terms of intellectual tools that contribute to the broadening moral imagination, developing the ability of description and explanation or forming a critical mind. As my proposal may seem exotic and extravagant, not only because of the real temporal and cultural distance, different mentality and a whole set of beliefs, but also because of a number of stereotypes produced and nurtured through generations, it seemed necessary to slightly diminish this impression of exoticism and extravagance. In order to do that, in chapter one I recalled a number of stereotypes I came across pertaining to medieval thought and Aquinas, which might impair the reception of my proposal. Then I juxtaposed them with two examples of undoubtedly great and distinguished philosophers, Franz Brentano and Charles Sanders Peirce. Emphasizing the intellectual attitudes of these two authors and their ability to draw inspirations from medieval writings was meant to upset at least some of these stereotypes, but it also served to introduce several historical and theoretical points of reference for further discussion. In chapter two I continued with the attempt to diminish that impression of exoticism and extravagance of
my proposal, pointing at the need of neuroethics itself to treat such suggestions seriously. I recalled one general opinion about the lack of history in neuroethics and confirmed it with a few significant examples. Afterwards, I indicated several reasons for this state of affairs as well as several other reasons for changing it. It is obvious that the new neuroscientific data represent
368 Summary a challenge for ethics - this is why neuroethics is promoted as a new field of research. But for neuroethicists it seems equally challenging to know both the history of ethics and the history of philosophy, that gave birth to, or significantly influenced contemporary science. Such knowledge of historical roots of ethics and science is useful in forming an attitude of critical receptivity, so as to on the one hand welcome and appreciate all the good things that come from contemporary science and integrate it with morality, but on the other hand, to do it critically and with due care, in view of the mistakes and abuses repeated throughout history, as well as with at least a basic ability to distinguish science from usurpation of science. From this general reflection on the need for some acquaintance with history in neuroethics, in chapter three I turned to considering the possibility of drawing from the thought of Thomas Aquinas. Because neuroethics is primarily about moral matters, I first observed that the difficulty of finding common ground with Aquinas in ethics is, in a sense, similar to finding it with anybody, since this difficulty concerns any author and is also present among contemporary neuroethicists themselves. Because of the minimalist aim of this study - i.e. only to show that drawing inspirations in neuroethics from medieval writings is both possible and useful - I assumed that there was no need here to integrally recreate the common ground for a discussion with medieval authors, but relatively basic explanations were sufficient to avoid serious
misunderstandings connected to the employment of such old writings. Next, I remarked that despite considerable distance of times and differences in the ways of thinking, there are also some analogies between particular intellectual challenges faced by neuroethicists and those faced by Thomas Aquinas. Yet any interest in these analogies or similarities might be excluded or dispelled under the influence of some types of popular historiography. I pointed out, therefore, that some of them turn out false when confronted with sources, while examples of two problematic currents in medieval historiography - one denying the presence of science and another denying the presence of philosophy in this period - were subjected to a longer discussion, so as to question the convincing power of some of the complex stereotypes enumerated in chapter one, as well as to unearth some of the possible roots of various emotions that arise when mentioning Thomas Aquinas in ethical debates. At the end of this chapter I presented simple rules for drawing from the writings of former authors, along with a recent example of an
Summary 369 excellent work in history of ethics and the implementation of these rules. Suggestions that neuroethicists reach for the texts by Thomas Aquinas might shatter against the rock of the expectation of preserving the secular character of science and ethics. Hence in chapter four I devoted some attention to this expectation, attempting to grasp its meaning and demonstrating the possibility of an extraction of secular philosophical content from sources characterized as religious. I also briefly described Aquinas’s kind of religiosity, in order to emphasize more forcefully the possibility of reconstructing secular ethics from his writings. The influence of Aquinas’s religious beliefs was such that it strengthened his diligence in keeping methodological order in his thought and it introduced an almost religious cultivation of natural rationality. I also quoted a recent study on the genealogy of the notions of “religion” and “science”, in which the modern and contemporary problem of their opposition was compared with the pre-modern understanding thereof in Latin culture ֊ and in this study Thomas Aquinas was treated as the main representative of this understanding. Presenting the outline of the mentioned genealogy served to suggest that the specifically religious motivations and radicalism behind creating this modern opposition, or even hostility, were appropriate to the interests or the generations that are long gone, and today these motiva tions and radicalism are foreign to most of contemporary thinkers. Whereas today one can find something attractive in the pre-
modern understanding of these notions, and especially in Aquinas’s explanations. As the emergence and development of neuroethics can be seen as the fruit of the exceptional status of naturalism in philosophy, and Thomas Aquinas is easily stereotyped as an enemy of naturalism, and his thought as radically alien to the mainstream of contemporary philosophy, in chapter five I attempted to present Aquinas as a representative of an older form of philosophical naturalism, i.e. Aristotelian naturalism, and to show naturalist elements in his thought. This was meant to underpin my suggestion that, contrary to appearances, these worlds are not so distant. First, I mentioned the role of the political context for the emergence of a contemporary version of scientific and philosophical naturalism, which means that this naturalism also had a potentially defensive dimension against theories bringing a danger of great harm and injustice. Then, I briefly characterized its present understanding. Afterwards, I similarly emphasized the role of historical (social, religious
370 Summary and institutional) context for the understanding of the naturalist elements in the thought of Thomas Aquinas. These elements are epitomized in the Aristotelian recognition of human cognitive powers and the resulting methodology of inquiry, the manner of presenting the fruits of inquiry, and the order of learning. In introducing these elements, I mentioned the widespread stereotypes about the Aristotelian current in philosophy that could disturb drawing inspirations from Aquinas’s writings. Within this framework of Aristotelian naturalism in Aquinas’s version, also called a non֊reductionist and pluralist naturalism, natural sciences constituted a part of philosophy, while the subject matter and topics from psychology and epistemology were together a part of philosophy of nature or natural science. Hence, the con temporary postulate to naturalize psychology and epistemology can be considered as a return to these old ways of thinking, abandoned by modern authors. I indicated that philosophical ethics and its naturalistic character in Aquinas’s writings is vulnerable to various misunderstand ings that result, for example, from ignoring Aquinas’s methodology and the order of learning recommended by him. Although Aquinas can be described as a philosophical naturalist, assuming that naturalism is defined only in a methodological and not metaphysical or ontological sense, for neuroethicists such a half-way solution can be a serious obstacle, because accepting the existence of God, immaterial beings or the supernatural is sometimes presented as a threat to serious
philosophical reflection or science. Therefore, in chapter six I devoted a little space to recall some of the reasons behind the opposition of contemporary philosophical naturalists to the exist ence of God, immaterial beings and the supernatural. These reasons point to a specific understanding of God and the divine agency. I juxtaposed it with Aquinas’s understanding of God and the divine agency, outlining briefly the contours of medieval intra-Christian disputes associated with this topic. Such a presentation of these elements was useful in order to indicate that the grounds for the negative definition of philosophical naturalism, that is the denial of the existence of God and the supernatural, are probably optional, born in reaction to poor and unhealthy theology. Whereas Aquinas’s healthy and balanced theology most probably does not arouse such negative reactions, or the potential of such arousal is quite small. In the second part of this chapter I referred to studies showing that these medieval intraChristian disputes over the way of thinking about God and the divine
Summary 371 agency, and especially the ecclesiastical condemnations of 1277, could have had a serious impact on subsequent philosophy, and thus to constitute a permanent “theological hangover” influencing not only those thinkers who remembered and cared about these disputes (Descartes still mentions this theological context in some of his arguments), but also those who did not realize where particular principles or philosophical and scientific ways of thinking came from (e.g. Hume, but also several other philosophers, even contemporary). Here Aquinas’s philosophical and theological texts are a good tool for contrasting recognition and undermining questionable philosophical assumptions functioning correctly in other authors’ works only with the support of unhealthy theology, that is, after adopting a specific understanding of God and the divine agency. This tool can also be used to find forms or traces of anti-theology, and sometimes even crypto-theology or quasi-theology dressed in dignified vestments of secular philosophy or science. In chapter seven I continued to indicate the debatable assumptions tacitly adopted in philosophy and science, and thus also in ethics and neuroscience, in order to suggest in this context the usefulness of confronting one’s own thinking with the analyses and explanations contained in the texts of Thomas Aquinas. I pointed out that neuroscience uses many seemingly obvious concepts and ways of thinking that are not investigated in neuroscience but taken over or assumed. I also quoted a number of critiques expressed by outstanding authors
concerning the scope of reductionism in scientific explanation as well as other assump tions. These critiques seem to obliquely heighten the attractiveness of the non-reductive and pluralist naturalism practiced by Aquinas, as well as other intellectual tools of his, especially his understanding of nature and his elaborated notion of causality, realism or rationality. In chapter eight I first indicated that thanks to the development of science, the dynamically changing philosophy of science, as well as to rapidly changing intellectual modes, the old Aristotelian version of naturalism, along with its characteristic intellectual tools, considered for a long time obsolete and discredited, is now once again being rediscovered, appreciated and employed. Thomas Aquinas is one of the main representatives of this kind of naturalism and his writings on various fields are characterized by the consistent use of this naturalistic methodology and appropriate use of other intellectual tools. Afterwards I took advantage of the argument found in an often cited study on
372 Summary neurodeterminism, so as to show more clearly the usefulness in this context of particular intellectual tools taken from the writings of Aquinas. I gathered these tools into seven groups and introduced them briefly, indicating their role in the discussion of problems that neuroethicists encounter. In chapter nine, I presented selected claims of a famous author who establishes that the roots of morality lie in the formation and functioning of the human brain. These theses served as a background for presenting some elements of Aquinas’s understanding of the role of the brain - and, more broadly, of human animality or corporality - in making moral judgments. In comparison with today’s possibilities for observing the brain, Aquinas’s way of addressing these issues was obviously primitive, both anatomically and functionally, but taking into account the knowledge of ancient and medieval observations of people with brain damage and learning from the writings of several great predecessors, Aquinas recognized the dependence of proper moral functioning on proper development and functioning of the brain. Especially his theory of internal senses (common sense, imagination, cogitative power and memory), whose organs were identified as particular parts of the brain, was a decisive element that for him made the roots of morality dependent on the way our brain is shaped or on the kind of animals we are. For him, the way in which the human inner senses function (he also re cognized their resemblance to the inner senses of the higher non-human animals) was an inalienable basis
for such functions as creating concepts, associating, producing natural or instinctive reactions of feelings and emotions, as well as recalling and remembering. Reason or intellect as a cognitive power is something different and separate from the internal senses, though in this temporal functioning it is closely connected with them. Thomas Aquinas was a pre-Cartesian thinker and emphatically emphasized the role of human animality, thereby his thought cannot be easily included in the optics of dualism of the mind-body relationship. He repeated that for a human being in the earthly condition, there is simply no intellectual activity, no reasoning, no knowledge without the activity of certain parts of the brain. His view of the structure of man as the unity of a living and rational organism, as well as his proposition of moral theory, explicitly integrated with this view of human structure, can be a useful intellectual tool to discover weak points in the philo sophical claims of some contemporary authors focused on the recent data of neuroscience.
Summary 373 The last three chapters deal with one of the most valuable intellectual tools for neuroethicists that can be found in the writings of Thomas Aquinas: his developed and non-relativistic version of virtue ethics. In order to introduce a general understanding of virtue ethics as a normative moral theory in the context of other better known theories, in chapter ten I indicated that using inspirations derived from virtue ethics in topics vividly discussed in neuroethics can be exceptionally difficult both for those who employ these inspirations and for their critics. These difficulties, however, seem to be compensated for, and even surpassed by some advantages of this theory in its application to particular problems. In chapter eleven, I employed the image of matrimonial preparations to indicate that although virtue ethics, as a normative moral theory, seems to need naturalism, not all types of naturalism will happily go hand in hand with virtue ethics. Once again I chose one of the authors often cited by neuroethicists as a backdrop for my presentation of the manifold usefulness of taking inspirations from the writings of Thomas Aquinas. In certain versions of naturalism the very existence of moral virtue and vice is very problematic, to the extent that in a naturalistically depicted ontological or metaphysical landscape, there seems to be no space for them. Since the understanding of the existence of moral virtue and vice is so difficult, and these difficulties predictably would affect the use of virtue ethics as an intellectual tool in the neuroethical reflection,
in the last chapter, chapter twelve, I presented an explanation based on the writings of Aquinas. I also emphasized the importance of one most problematic category of elements necessary to grasp the existence of virtue and vice, namely the category of relation. With this I finished the presentation of my proposal to consider the possibility and usefulness of drawing inspirations from medieval thought, especially from the thought of Thomas Aquinas. I do not think that I sufficiently exposed all the intellectual tools that can be found in his writings but I do hope that I sufficiently exposed those that are particularly useful for neuroethicists. I am not suggesting for anybody to take the writings of Aquinas as an oracle, and I advise against approaching him as a prophet or guru. Nonetheless, his writings seem to be valuable enough to recommend their reading today in order to seek inspiration, form a critical mind, enrich moral imagination or develop the ability of description and explanation.
374 Summary Thomas Aquinas also has the advantage of being a religious thinker. Although at first glance this may seem to be a hindrance to many people, I have not avoided this aspect and tried to show that this is an advantage not only for those who find in themselves a religious temperament when philosophizing, that is, for those who prefer the thinking that leads to harmony with the universe and perhaps its Creator. It may also be advantageous for those who do not find such a temperament in themselves, but at the same time do not want to practice crypto-theology or anti-theology, do not want to be subject to theophobia, or in other words to worries aroused by unhealthy theologies. The example of the healthy theology of Aquinas can be a useful contrast, an alternative that deprives the basis for at least part of the greatest worries.
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| format | Book |
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| id | DE-604.BV045872989 |
| illustrated | Not Illustrated |
| indexdate | 2024-07-10T08:29:03Z |
| institution | BVB |
| institution_GND | (DE-588)1004954-X |
| isbn | 9788376831671 8376831674 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-031256288 |
| oclc_num | 1101920849 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 374 Seiten 24 cm |
| psigel | BSB_NED_20191128 |
| publishDate | 2018 |
| publishDateSearch | 2018 |
| publishDateSort | 2018 |
| publisher | Wydawnictwo IFiS PAN |
| record_format | marc |
| spelling | Lichacz, Piotr 1976- Verfasser (DE-588)1186000953 aut Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates Piotr Lichacz Neuroethics and Thomas Aquinas Warszawa Wydawnictwo IFiS PAN 2018 374 Seiten 24 cm txt rdacontent n rdamedia nc rdacarrier Literaturverzeichnis Seite [335]-358 Zusammenfassung auf Englisch Thomas von Aquin, Heiliger 1225-1274 (DE-588)118622110 gnd rswk-swf Ethik (DE-588)4015602-3 gnd rswk-swf Thomas von Aquin, Heiliger 1225-1274 (DE-588)118622110 p Ethik (DE-588)4015602-3 s DE-604 Instytut Filozofii i Socjologii (Warschau) (DE-588)1004954-X isb Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=031256288&sequence=000001&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=031256288&sequence=000003&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Literaturverzeichnis Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=031256288&sequence=000005&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Register // Personenregister Digitalisierung BSB München 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=031256288&sequence=000007&line_number=0004&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Lichacz, Piotr 1976- Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates Thomas von Aquin, Heiliger 1225-1274 (DE-588)118622110 gnd Ethik (DE-588)4015602-3 gnd |
| subject_GND | (DE-588)118622110 (DE-588)4015602-3 |
| title | Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates |
| title_alt | Neuroethics and Thomas Aquinas |
| title_auth | Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates |
| title_exact_search | Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates |
| title_full | Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates Piotr Lichacz |
| title_fullStr | Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates Piotr Lichacz |
| title_full_unstemmed | Neuroetyka a Tomasz z Akwinu o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates Piotr Lichacz |
| title_short | Neuroetyka a Tomasz z Akwinu |
| title_sort | neuroetyka a tomasz z akwinu o uzytecznosci mysli sredniowiecznej we wspolczesnych debatach etycznych neuroethics and thomas aquinas on the usefulness of medieval thought in contemporary ethical debates |
| title_sub | o użytecznosci myśli średniowiecznej we współczesnych debatach etycznych = Neuroethics and Thomas Aquinas : on the usefulness of medieval thought in contemporary ethical debates |
| topic | Thomas von Aquin, Heiliger 1225-1274 (DE-588)118622110 gnd Ethik (DE-588)4015602-3 gnd |
| topic_facet | Thomas von Aquin, Heiliger 1225-1274 Ethik |
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