FRINK Linked Data Fragments server

Matches in SemOpenAlex for { <https://semopenalex.org/work/W1985081215> ?p ?o ?g. }

• W1985081215 endingPage "35" @default.
• W1985081215 startingPage "1" @default.
• W1985081215 abstract "THE STRUCTURE OF OCKHAM'S MORAL THEORY ?. Introduction Ockham's moral theory, like his nominalism, finds its place among the most notorious, and yet widely misunderstood, doctrines ofmedieval philosophy, (a) Many take Ockham's as the paradigm ofDivine Command Morality, according to which moral norms are entirely a function of the arbitrary choices of the free will of an omnipotent God. Paul Helm's recent comment is merely representative when he writes, What can be labelled an Ockhamist Divine Command Theory holds that morality is founded upon a free divine choice. If God commands fornication, then fornication is obligatory, and it is within God's power to do so. He could establish another moral order than the one he has in fact established and he could at any time order what he has actually forbidden.1 Maurice De Wulf had characterized Ockham's moral theory the same way at the beginning of the century: Applied to the Deity, this absolute autonomy of volition makes the Free Will of God the sovereign arbiter of moral good and evil. But if nothing is of itselfmorally good or evil, the study of nature can teach us nothing about morality.2 Likewise, Armand Maurer sees Ockham's doctrines ofdivine omnipo1 Paul Helm, Introduction, in Divine Commands and Morality, Oxford University Press, 1981, 3. 2 Maurice De Wulf, History of Medieval Philosophy, translated by P. Coffey, Longmans, Green, and Co. 1909, 425. 2 MARILYN MCCORD ADAMS tence and free will so converging as to rob morality of its footing in nature. For he observes, Because God is omnipotent and absolutely free, he is not bound to impose a given set of laws upon men. We should not imagine him as ruled by an eternal or divine law from which human laws flow as necessary conclusions from premisses. The laws he imposes on men are completely arbitrary, so that he can change or annul them at will.3 and concludes that the moral code which binds humans is not rooted in human nature.4 Again, Dom David Knowles contends, The methodological use of the absolute power of God is corollary of the emphasis on the absolute freedom of God first emphasized in a tendentious manner by Scotus. Ockham followed Duns here, stressing the primacy of the will and the concept of freedom both in God and man.... Acts are not good or bad of themselves, but solely because they are commanded or prohibited by God. Not only murder and adultery, but even hatred of God could become ethically good actions at God's commands.5 (b) Some felt the epistemological corollary of such Divine-Command Ethics to be scepticism about our natural knowledge of moral truths. Thus, De Wulf complains that for Ockham, intelligence is powerless to instruct us on the requirements of the Divine Law....6 Lamenting Ockham's view of God's absolute power and his use of it with devastating effect to show the impossibility of discussing matters of faith, Leff protests that given the sheer unrestricted limits ofHis omnipotence and radical freedom, anything was possible, and so there could be no means of knowing what He might will.7 Knowles, also, joins this chorus: 3 Armand Maurer, A History of Philosophy: Medieval Philosophy, Random House, 1962. 4 Maurer 287. 5 David Knowles, The Evolution of Medieval Thought, Random House, 1962, 324. 6 De Wulf 425. 7 Gordon Leff, Medieval Thought: St. Augustine to Ockham, Penguin Books, 1958, chap. 9, 289. The Structure of Ockham's Moral Theory3 as we know nothing by pure reason of God's attributes or way of acting , and as the first article of the creed is an assertion of the omnipotence of God, ethics becomes entirely dependent upon revelation, which is the only channel by which God's will becomes known to us.8 So, too, Helm: From this position Ockham could consistently only regard ethics as a matter of special divine revelation in Scripture or elsewhere, and not a matter of natural law discerned through reason or conscience.9 (c) The principal difficulty with this interpretation is that it overlooks Ockham's repeated reference to right reason in his most concentrated discussions ofmoral philosophy. Gilson..." @default.
• W1985081215 created "2016-06-24" @default.
• W1985081215 creator A5062189832 @default.
• W1985081215 date "1986-01-01" @default.
• W1985081215 modified "2023-10-13" @default.
• W1985081215 title "The Structure of Ockham's Moral Theory" @default.
• W1985081215 cites W1498701895 @default.
• W1985081215 cites W1531794778 @default.
• W1985081215 cites W1972725545 @default.
• W1985081215 cites W1983180655 @default.
• W1985081215 cites W2039311088 @default.
• W1985081215 cites W2067843338 @default.
• W1985081215 cites W2090157703 @default.
• W1985081215 cites W568718604 @default.
• W1985081215 doi "https://doi.org/10.1353/frc.1986.0005" @default.
• W1985081215 hasPublicationYear "1986" @default.
• W1985081215 type Work @default.
• W1985081215 sameAs 1985081215 @default.
• W1985081215 citedByCount "49" @default.
• W1985081215 countsByYear W19850812152013 @default.
• W1985081215 countsByYear W19850812152015 @default.
• W1985081215 countsByYear W19850812152016 @default.
• W1985081215 countsByYear W19850812152017 @default.
• W1985081215 countsByYear W19850812152018 @default.
• W1985081215 countsByYear W19850812152019 @default.
• W1985081215 crossrefType "journal-article" @default.
• W1985081215 hasAuthorship W1985081215A5062189832 @default.
• W1985081215 hasConcept C10138342 @default.
• W1985081215 hasConcept C111472728 @default.
• W1985081215 hasConcept C136815107 @default.
• W1985081215 hasConcept C138885662 @default.
• W1985081215 hasConcept C162324750 @default.
• W1985081215 hasConcept C182306322 @default.
• W1985081215 hasConcept C193308744 @default.
• W1985081215 hasConcept C200113983 @default.
• W1985081215 hasConcept C27206212 @default.
• W1985081215 hasConcept C521304379 @default.
• W1985081215 hasConceptScore W1985081215C10138342 @default.
• W1985081215 hasConceptScore W1985081215C111472728 @default.
• W1985081215 hasConceptScore W1985081215C136815107 @default.
• W1985081215 hasConceptScore W1985081215C138885662 @default.
• W1985081215 hasConceptScore W1985081215C162324750 @default.
• W1985081215 hasConceptScore W1985081215C182306322 @default.
• W1985081215 hasConceptScore W1985081215C193308744 @default.
• W1985081215 hasConceptScore W1985081215C200113983 @default.
• W1985081215 hasConceptScore W1985081215C27206212 @default.
• W1985081215 hasConceptScore W1985081215C521304379 @default.
• W1985081215 hasIssue "1" @default.
• W1985081215 hasLocation W19850812151 @default.
• W1985081215 hasOpenAccess W1985081215 @default.
• W1985081215 hasPrimaryLocation W19850812151 @default.
• W1985081215 hasRelatedWork W2123476198 @default.
• W1985081215 hasRelatedWork W2216420239 @default.
• W1985081215 hasRelatedWork W2488548539 @default.
• W1985081215 hasRelatedWork W2499122376 @default.
• W1985081215 hasRelatedWork W2790586826 @default.
• W1985081215 hasRelatedWork W2800570524 @default.
• W1985081215 hasRelatedWork W2808813869 @default.
• W1985081215 hasRelatedWork W2891836980 @default.
• W1985081215 hasRelatedWork W4210607004 @default.
• W1985081215 hasRelatedWork W4244637730 @default.
• W1985081215 hasVolume "46" @default.
• W1985081215 isParatext "false" @default.
• W1985081215 isRetracted "false" @default.
• W1985081215 magId "1985081215" @default.
• W1985081215 workType "article" @default.