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1

Aquinas and the Natural Habit of Synderesis: A Response to Celano

100%

Holdsworth L.

Diametros

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2016

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issue 47

35-49

EN

Anthony Celano argues that after Thomas Aquinas the flexibility of Aristotle’s ethics gives way to the universal codes of Christian morality. His argument posits that the Schoolmen adopted a line of moral reasoning that follows a Platonic tradition of taking universal moral principles as the basis of moral reasoning. While Thomas does work in a tradition that, resemblant of the Platonic tradition, incorporates inerrant principles of moral reasoning in the habit of synderesis, his understanding of those principles is distinctly Aristotelian in character and thus the flexible moral reasoning of Aristotle’s phronimos is retained. For Thomas synderesis is the first principle of practical reason and is the source rather than the inhibitor of personal and spontaneous moral reasoning. This article will first outline Celano’s position, detail the thought of Thomas’ predecessors, and then show how Thomas employs the principle of synderesis in a distinctly Aristotelian framework.

2

The Foundation of Moral Reasoning: The Development of the Doctrine of Universal Moral Principles in the Works of Thomas Aquinas and his Predecessors

100%

Celano A.

Diametros

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2013

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issue 38

1-61

EN

This article considers the development of the idea of universal moral principles in the work of Thomas Aquinas and his predecessors in the thirteenth century. Like other medieval authors who sought to place the principles of moral practice on a foundation more secure than on the choices of the good person, as described by Aristotle, Thomas chooses to introduce a measure of ethical certitude through the concept of the innate habit of synderesis. This idea, introduced by Jerome in his commentary on Ezekiel, locates an inextinguishable spark of conscience in all humans. Thomas, influenced by Philip the Chancellor and Albert the Great, locates the principles of natural law in this innate habit of synderesis. By so doing he can claim that all human beings have the ability to recognize universally binding moral imperatives, regardless of their background and societal influences. Through this natural ability the human basis for moral action found in Aristotle's Ethics yields to one based upon the eternal immutable laws of a divine being.

3

Wina i sumienie. Komentarz etyczny do epilogu Zbrodni i kary Fiodora Dostojewskiego

72%

Wierzbicki A. M.

Filozofia Chrześcijańska

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2012

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vol. 9

39-50

EN

Dostoyevsky’s famous novel Crime and Punishment can be interpreted as an argument with Nietzsche’s view on the genealogy of conscience. While Nietzsche believes that conscience is a product of a disease and inhibits the will to power, Dostoevsky shows the situation of crossing the border as a source of moral illness and self-destruction of the human person. Crime andPunishment, as well as Dostoevsky’s novel Demons and The Trial of F. Kafka, also criticize modern and postmodern society, in which there is a strong trend, stimulated by psychoanalysis, to liberate people from guilt. With reference to Martin Buber’s views, the author of the article formulatesa thesis on the ontological nature of guilt, treating its confession as a necessary act of self-enlightenment in conscience.Examining the structure of conscience in the context of guilt, a deeper level must be indicated, called synderesis in the scholastic tradition. Considering the elements of experience present in the experience of conscience, the author criticizes the intellectualist interpretation of synderesis. He takes into account the deep level of understanding of conscience in the category of heart made by D. v. Hildebrand and the anamnesis category of J. Ratzinger.

PL

Dostoyevsky’s famous novel Crime and Punishment can be interpreted as an argument with Nietzsche’s view on the genealogy of conscience. While Nietzsche believes that conscience is a product of a disease and inhibits the will to power, Dostoevsky shows the situation of crossing the border as a source of moral illness and self-destruction of the human person. Crime and Punishment, as well as Dostoevsky’s novel Demons and The Trial of F. Kafka, also criticize modern and postmodern society, in which there is a strong trend, stimulated by psychoanalysis, to liberate people from guilt. With reference to Martin Buber’s views, the author of the article formulates a thesis on the ontological nature of guilt, treating its confession as a necessary act of self-enlightenment in conscience.Examining the structure of conscience in the context of guilt, a deeper level must be indicated, called synderesis in the scholastic tradition. Considering the elements of experience present in the experience of conscience, the author criticizes the intellectualist interpretation of synderesis. He takes into account the deep level of understanding of conscience in the category of heart made by D. v. Hildebrand and the anamnesis category of J. Ratzinger.

4

SYNDERESIS AND THE NATURAL LAW

72%

Stępień K.

Studia Gilsoniana

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2014

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vol. 3

377-398

EN

The article discusses St. Thomas Aquinas’ understanding of synderesis as the infallible habit of reading the first principles of action. It also considers the opinio communis of the scholastics in the light of which the voice of synderesis is not only infallible, but immutable and inextinguishable as well. It concludes that we have, as human beings, the ability to discover without discursive thought what is good and the ability to read the fundamental direction to the good, and so we are also capable of ordering laws and rights to the real good of man. KEYWORDS: synderesis, conscience, natural law, Thomas Aquinas, ethics, good, law, right.

5

Conscience and synderesis in Thomism and Stoicism

58%

Kowalik Ł., Kowalik Ł.

Przegląd Filozoficzny. Nowa Seria

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2019

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issue 2

6

Mądrość, kontemplacja, syndereza i sumienie w etyce Tomasza z Akwinu

58%

Zembrzuski M.

Edukacja Filozoficzna

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2019

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issue 67

155-179

PL

Celem artykułu było zaprezentowanie czterech zasad etyki Tomasza z Akwinu. Mądrość, kontemplacja, a także syndereza i sumienie można określić zarówno jako sprawności, ale także akty intelektu możnościowego. Pokazują one w sposób wystarczający w jaki sposób poznawcze zdolności intelektu służą do poznania rzeczywistości a także wynikają z natury ludzkiej rozpoznającej siebie a także dobro, które jest jej celem. Lektura tekstów Tomasza z Akwinu na temat mądrości, kontemplacji oraz synderezy i sumienia pozwala dostrzec jak wielką rolę odgrywają w postępowaniu moralnym oraz jak usprawiedliwiają Tomaszowy intelektualizm etyczny. To właśnie te działania intelektu determinują każdy akt woli i każdy wybór człowieka.

EN

The aim of the article was to present four principles of the ethics of Thomas Aquinas. Wisdom, contemplation, synderesis and conscience are either habits and acts of the possible intellect. Wisdom, contemplation and synderesis and conscience clearly show how the cognitive activities of the intellect serve to recognize reality, and, in a further consequence, allow actions resulting from human nature that recognize self and the good to which it is to aim. Remarks about wisdom, contemplation as well as synderesis and conscience, as responsible for moral actions of man, justify ethical intellectualism attributed to Aquinas, because the intellect determines any volitional acts and choices.

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2 Diametros

1 Edukacja Filozoficzna

1 Filozofia Chrześcijańska

1 Przegląd Filozoficzny. Nowa Seria

1 Studia Gilsoniana

1 Celano A.

1 Holdsworth L.

1 Kowalik Ł.

1 Stępień K.

1 Wierzbicki A. M.

1 Zembrzuski M.

2 2019

1 2016

1 2014