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At least 19 recordsLinked to original sources
PubMed1984

[Is there still a soul? Thomas Aquinas and modern psychiatry].

The various solutions that have been proposed with respect to the body-mind problem can be more or less regarded as variations on three traditional models. Since the time of Descartes the philosophical position of hylomorphism has been almost forgotten and the influence of the dualist point of view has also been greatly reduced. In contrast, reductionism in the form of materialistic monism has gained immense popularity, especially in psychiatric circles. The present paper summarizes these different approaches but primarily focuses on certain aspects of a modified form of hylomorphism as developed by Thomas Aquinas. These latter considerations are then drawn upon as the basis for a critique of Kurt Schneiders so-called aristotelean-scholastic or metagenic interpretation with regard to the endogenous psychoses.

Humans↗
PubMed2006

Sin, suffering, and the need for the theological virtues.

This article examines the account of the relationship between sin and suffering provided by J. L. A. Garcia in "Sin and Suffering in a Catholic Understanding of Medical Ethics," in this issue. Garcia draws on the (Roman) Catholic tradition and particularly on the thought of Thomas Aquinas, who remains an important resource for Catholic theology. Nevertheless, his interpretation of Thomas is open to criticism, both in terms of omissions and in terms of positive claims. Garcia includes those elements of Thomas that are purely philosophical, such as natural law and acquired virtue, but neglects the theological and infused virtues, the gifts and fruits of the Holy Spirit, and the beatitudes. These omissions distort his account of the Christian life so that he underplays both the radical problem posed by sin (and suffering), and the radical character of the ultimate solution: redemption in Christ through the grace of the Holy Spirit.

Attitude to Health↗
PubMed2005

Psychology and mind in Aquinas.

This article stresses the main lines of Thomas Aquinas's philosophy on the nature of the body-soul union. Following Aristotle, Aquinas sees the soul as a 'principle of life' which is intimately bound to a body. Together they form a non-contingent composition. In addition, the distinctive feature of the human soul is rationality, which implies that a human needs a mind to be what it is. However, this is not to say, as Descartes proposes, that the reason that I am a human is that I am fully self-conscious. On the contrary, I will show that self-consciousness is not necessarily a key to defining a human being. To that aim, and based on Aquinas's views, I draw a distinction between what I will call 'egos' and selves'.

Consciousness↗
PubMed2005

A Thomistic understanding of human death.

I investigate Thomas Aquinas's metaphysical account of human death, which is defined in terms of a rational soul separating from its material body. The question at hand concerns what criterion best determines when this separation occurs. Aquinas argues that a body has a rational soul only insofar as it is properly organised to support the soul's vegetative, sensitive, and rational capacities. According the 'higher-brain' concept of death, when a body can no longer provide the biological foundation necessary for the operation of conscious rational thought and volition, a substantial change occurs in which the rational soul departs and the body left behind is a 'humanoid animal' or a mere 'vegetable.' I argue that the separation of soul and body does not occur until the body ceases to function as a unified, integrated organism. A rational soul is not only the seat of a human being's rational capacities; it is also the principle of the body's sensitive and vegetative capacities. Since Aquinas defines a human being as a composite of soul and body, and not with merely the exercise of rational capacities, the determination of death requires incontrovertible evidence that the body has ceased all the operations that correspond to the soul's proper capacities. The evidence of this is the body's loss of its integrative organic unity and the criterion for determining when this loss occurs is the irreversible cessation of whole-brain functioning.

Brain Death↗
PubMed1992

Catholic 'natural law' and reproductive ethics.

Catholic natural law has had a long and evolving interest in bioethics. Thomas Aquinas left natural law a legacy of great flexibility in evaluating goods within a whole life. He also bequeathed to the Church the basis for an abolutism on sexual issues. Modern reproductive medicine and a deeper understanding of human freedom have reopened these issues. The Vatican has developed new, holistic arguments to proscribe reproductive interventions, but critics remain unconvinced that marital relationships and goods have been adequately evaluated. The resolution of this debate will require further experience and reflection.

Bioethics↗
PubMed2006

Diversity and deliberation: bioethics commissions and moral reasoning.

This article considers the sort of diversity in perspective appropriate for a presidential commission on bioethics, and by implication, high-level governmental commissions on ethics more generally. It takes as its point of comparison the respective reports on human cloning produced by the National Bioethics Advisory Commission, appointed by President Bill Clinton, and George W. Bush's President's Council on Bioethics, under the leadership of its original chair, Leon Kass. I argue that the Clinton Commission Report exemplifies forensic diversity (the type of diversity between contesting parties in a legal case), while the Kass Council Report exemplifies academic diversity (the diversity found in a medieval disputatio). Drawing upon Thomas Aquinas, I argue that the type of diversity most appropriate for such advisory bodies is deliberative diversity, which facilitates the President's process of taking counsel. After considering their respective charges, I suggest that neither the Clinton Commission nor the Kass Council possessed an adequate degree of deliberative diversity for their respective tasks.

Advisory Committees↗
PubMed1990

The rights of man and animal experimentation.

Since emotions give contradictory signals about animal experimentation in medical science, man's relationship to animals must be based upon reason. Thomas Aquinas argues that man is essentially different from animals because man's intellectual processes show evidence of an abstract mechanism not possessed by animals. Man's rights arise in association with this essential difference. The consequence is that only man possesses true rights by Aquinas's definition; animals have them only by analogy. However, cruelty to animals is illicit and they should be protected, principally not because they have rights, but because he who is cruel to animals is more likely to be cruel to his fellowman. If there is a need for animal experimentation in science for the good of man, this approach gives philosophical justification for experimentation, since man's well-being must come before that of animals because of his unique possession of rights. However, those experiments should be carried out in the kindest way possible, to promote kindness towards man. To see man as solely part of a biological continuum in competition for rights with those beings close to him biologically, detracts from man's dignity.

Animal Experimentation↗
PubMed2000

Body parts and the market place: insights from Thomistic philosophy.

With rare exceptions, Roman Catholic moral theologians condemn the sale of human organs for transplantation. Yet, such criticism, while rhetorically powerful, often oversimplifies complex issues. Arguments for the prohibition of a market in human organs may, therefore, depend on a single premise, or a cluster of dubious and allied premises, which when examined cannot hold. In what follows, I will examine the ways in which such arguments are configured. For example, Thomas Aquinas' (1224-1274) understandings of embodiment and moral uses of the body are usually interpreted as, and cited in support of, foreclosing a market in human organs. Aquinas' principle of totality requires that one preserve the wholeness of the human body. In approaching Aquinas' texts, I will assume the role of a revisionist who takes seriously his core commitments, while at the same time indicating that one can further develop his understanding of the body in ways which are supportive of the sale of human organs while remaining in conformity with the author's core concerns. Such considerations will provide significant grounds for concluding that a market in human organs for transplantation appreciates the embodied nature of the human person, respects the body and its parts as personal, rather than as mere things, is consistent with acknowledging God's dominion over our lives and bodies, and constitutes an appropriate utilization of God's gifts to us. Moreover, such a market would likely create significant opportunities charitably to help others, to enhance human dignity and to protect against the serious dehumanization of current national bureaucratic procedures for organ donation.

Altruism↗
PubMed2005

Aquinas's account of human embryogenesis and recent interpretations.

In addressing bioethical issues at the beginning of human life, such as abortion, in vitro fertilization, and embryonic stem cell research, one primary concern regards establishing when a developing human embryo or fetus can be considered a person. Thomas Aquinas argues that an embryo or fetus is not a human person until its body is informed by a rational soul. Aquinas's explicit account of human embryogenesis has been generally rejected by contemporary scholars due to its dependence upon medieval biological data, which has been far surpassed by current scientific research. A number of scholars, however, have attempted to combine Aquinas's basic metaphysical account of human nature with current embryological data to develop a contemporary Thomistic account of a human person's beginning. In this article, I discuss two recent interpretations in which it is argued that a human person does not begin to exist until a fetus has developed a functioning cerebral cortex.

Beginning of Human Life↗
PubMed2004

Lauriston S. Taylor Lecture: The evolution of radiation protection--from erythema to genetic risks to risks of cancer to...?

Radiation Protection has evolved and will continue to evolve as new information becomes available, as the result of changes in public perception and concern and, perhaps in the future, as a result of enormous expenditures on reducing small risks. In the early part of the last century it was a sense of real danger among medical Practitioners that prompted the first set of exposure limiting suggestions. Addressing medical concerns continued to be the basis of guidance until after the Second World War. An array of new sources and applications led to new approaches, which modified many of the technical issues but didn't result in substantial changes in the dose limits. Fallout from the first generation of thermonuclear weapons in the 1950's resulted in focusing attention on genetic effects, which continued until the middle 1970's. Data from the Japanese Survivor Studies provided the information for risk based recommendations beginning in 1977 and continue to do so today. Both the ICRP and the NCRP are heavily criticized by both those groups of individuals which believe the risk estimates are underestimated and by those which believe the risks are greatly overestimated. Perhaps both organizations can take some comfort in Saint Thomas Aquinas' suggestion, "In medio virtus."

Age Factors↗
PubMed1998

Myths, magic and reality in nursing ethics: a personal perspective.

Ethics, especially in nursing, tends to be surrounded by myths and ideas that have more in common with magic than reality. This article argues from quotes of two medieval men, Thomas Aquinas and Meister Eckhart, that ethical behaviour among nurses is not something difficult or far-fetched, but something immediate, everyday, and often very simple. The more weighty ethical dilemmas are not diminished by this. Aspects of justice, compassion and courage are discussed from the point of view of relationships with clients and colleagues, and the need for (helpful) myths is stressed.

Ethics, Nursing↗
PubMed1990

The history of memory arts.

Ancient humans, lacking devices to store large amounts of information, invented and developed a system of mnemonics which evolved and passed to modern times. The mnemonics, collectively known as the Ancient Art of Memory, were discovered in 447 BC by a Greek poet, Simonides, and were adequately described by Cicero, Quintilian, and Pliny. These arts fell into neglect after Alaric sacked Rome in 410 AD, but were subsequently revived in 1323 by Saint Thomas Aquinas, who transferred them from a division of rhetoric to ethics and used them to recall Catholic doctrine and versions of biblical history. In 1540 Saint Ignatius Loyola used mnemonic images to affirm the faith with his newly formed Society of Jesus and tried to convert the Ming dynasty in China by teaching these memory skills to Chinese nobles. Today, the ancient memory arts have applications in pilot training, gambling, mentalism and telepathy demonstrations, and may have a role in the rehabilitation of brain-damaged patients. Objective testing confirms that with the use of these memory skills, recall is increased, at least 10-fold, and the memory deficits of proactive and retroactive inhibition do not exist.

History, 19th Century↗