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Topic: Boyle Finnis

	The Complexities of Natural Law (Site not responding. Last check: 2007-09-08)
		Finnis and his friends claim that the natural law theory as originally developed by St. Thomas was hijacked by later moral theologians who add to it certain accretions of argumentation that distort its original intent.
		Finnis attributes to the hijackers the view that Thomist theory claims that the natural law is somehow deduced from certain metaphysical features of the world, in particular a metaphysical account of the human agent and his natural end.
		Finnis argues that this distortion was fatal to natural law theory because it left the theory vulnerable to later objections, classically stated by Hume, which charge that in this transition from metaphysics to law there is a breach of a logical gap between fact and value-or the descriptive and the normative.
	www.firstthings.com /ftissues/ft9305/solomon.html (2439 words)

	Catholics, Anabaptists and the Bomb
		Finnis summarizes the argument of the book in a recent essay in the New Oxford Review, "Nuclear Deterrence, Christian Conscience, and the End of Christendom." Reduced to its essence in this essay, the argument is strikingly similar to the position of Mennonite John Howard Yoder, today’s leading proponent of Anabaptist thought.
		Finnis recognizes that some Christians attempt to make nuclear deterrence palatable by arguing that it is only a bluff, a "threat that is not backed up by any corresponding intention, choice, or willingness." He is signally unimpressed by this claim.
		Finnis, a just-war theorist, thinks a "mere accident of technology" has put the church at such stark odds with the surrounding society; the pacifist Yoder considers the church mistaken to have ever thought it was not radically at odds with the ways of the world.
	www.religion-online.org /showarticle.asp?title=960 (1254 words)

	Catholic Culture : Document Library : Just-War Theory, Catholic Morality, And The Response To International Terrorism
		However, Finnis notes that the latter reason for fighting has been (not "unambiguously") called into question by Vatican Council II and recent popes since World War II, and several moral theologians have argued, moreover, that this is a legitimate development of the tradition, especially given, among other things, the great destructive power of modern weapons.
		Finnis, on the same page, points out that Aquinas "runs the two grounds [for war] together in a single, foundational proposition: 'Just as rulers rightly use the sword in lawful defense against those who disturb the peace within the realm, when they punish criminals.
		Finnis views the kinds of conditions formulated in the Catechism as "implications of the Golden Rule (principle) of fairness, rather than of the principle that one must never choose to harm the innocent" (Finnis, "The Ethics of War and Peace," p.
	www.catholicculture.org /docs/doc_view.cfm?recnum=4644 (5696 words)

	Page (Site not responding. Last check: 2007-09-08)
		Finnis develops a view of natural law which relates to similar ideas by contemporary writers such as Germain Grisez and Joseph Boyle.
		In particular, she critically discusses in her book Finnis' proposition that Thomas’ views could be disengaged from later misconceptions and incorrect interpretations.
		The author juxtaposes Finnis' theses with the original ideas of Thomas Aquinas and concludes that Finnis' attempt has also failed to solve the inherent problems of natural law.
	www.erasmusprijs.org /eng/page.cfm?item_ID=20&paginaID=184&action=view (200 words)

	Moral Rules and Moral Life
		Boyle notes that a fuller list (with the exception of marriage) is found in Germain Grisez, Joseph Boyle, and John Finnis, “Practical Principles, Moral Truth, and Ultimate Ends,” American Journal of Jurisprudence 32 (1987), 106-108.
		As an example of such a hierarchy, Boyle explains that “the reflexive goods have clear moral priority to the substantive goods.” It seems to me that such hierarchies are established for the purpose of moral guidance.
		Of course, as Boyle says, “one can seek knowledge for its utility in realizing other benefits.” But the point is that the human goods can be pursued for their own sake – it is not necessary that they always serve some other end.
	www.chass.utoronto.ca /pcu/noesis/issue_vii/noesis_vii_5.html (3021 words)

	Kent Genealogy Forum - A Bravenet.com Forum
		Boyle Travis Finnis arrived on the Cygnet from England in 1836 to found the colony of South Australia, and his daughter Fanny was the first female white child born in South Australia just a few weeks after they arrived.
		Finnis was the first Premier of South Australia and there is quite a lot you can read about him.
		Mona Finnis was one of their daughters, and Mona married Douglas Crombie Watts, and Vera Watts, my mother, was their oldest daughter (2 older brothers, and another 2 younger sisters).
	pub40.bravenet.com /forum/3389053142/fetch/433323 (686 words)

	The Witherspoon Institute First Principles Seminar
		The work serves as a valuable introduction to the natural law's implications for political life and is a necessary read for anyone hoping to master the essentials of natural law.
		Having read Finnis' masterpiece, consider two articles that take different views on the purpose of the state and the priority of the family to the state.
		Finnis, who sees the state as instrumental to other basic goods (like the family), takes a more limited view of the state than Pakaluk.
	www.winst.org /first_principles/nlimplications.htm (840 words)

	Page (Site not responding. Last check: 2007-09-08)
		Finnis ontwikkelt een visie op het natuurrecht, welke aansluit bij soortgelijke opvattingen van hedendaagse schrijvers als Germain Grisez en Joseph Boyle.
		Finnis' interpretatie van Thomas wordt echter van verschillende zijden ter discussie gesteld.
		Westerman legt Finnis' theses naast de oorspronkelijke inzichten van Thomas van Aquino en levert met deze studie indirect een belangrijke bijdrage aan de hedendaagse discussie omtrent de mensenrechten.
	www.erasmusprijs.org /nl/page.cfm?item_ID=9&paginaID=162&action=view (135 words)

	IS THOMAS
		Suppose, as Grisez, Boyle, Finnis, and many others maintain, that aesthetic experience is also a basic human good, a constituent of human perfection.
		As John Finnis has pointed out, only this approach is consistent with the basic Thomist position that we can know our nature only by first knowing our actions, and we can know our actions only by first knowing the objects of those actions.
		This point, together with part II above, show clearly that, while the ethical theory of Grisez, Boyle and Finnis is far from merely a rehash of Thomas's theory, it owes both its inspiration and its principles to Thomas, not to Kant or Kantianism.
	www2.franciscan.edu /plee/is_thomas.htm (8851 words)

	Thomistic Institute 2001:
		Boyle, Finnis, and Grisez, introduce a whole series of examples, whose structure and point are predominantly the same.
		Because of this concern regarding the moral object, it did not escape my eye that Doctors Grisez, Finnis, and Boyle often refer to the case of defense as a paridigmatic instance in which the tradition sanctions treating the clear and direct physical character of the act as a mere "side-effect".
		Boyle of Toronto whose position on the nature of the moral object is shared with Grisez and Finnis) that this position is identical with that of Vitoria, whose illustration is also medical in character.
	www2.nd.edu /Departments/Maritain/ti01/long.htm (4169 words)

	Correspondence [February 2000]
		Professor Johnson says that the "project" of Germain Grisez and John Finnis, which I defend, "is to save natural law by reestablishing it on a secular foundation that does not appeal directly to those metaphysical claims that modern science rejects as outdated."
		Johnson himself concedes, Grisez and Finnis acknowledge that a sound ethical theory requires a correct understanding of such metaphysical truths as the irreducibility of human intelligence to material substances, the reality of free choice, and, indeed, the irreducibility of the moral order to any other.
		It was that they seem to have wanted their natural law system to be independent of metaphysics, so that even a materialist could accept it.
	www.leaderu.com /ftissues/ft0002/correspondence.html (1992 words)

	Philosophy Chunks
		He puts Finnis' book on his top 10 books on jurisprudence list (see here).
		In Natural Law and Natural Rights, John Finnis (a leading natural law theorist) concludes his book with commentary relating his work with the golden string metaphor from Plato's Laws.
		Finnis asserts that Plato's Laws constitutes one of the foundational works on natural law as well.
	akratic-aporia.blogspot.com (1952 words)

	From The American Journal of Jurisprudence, 38 (1993), 85-108
		Or to put it another way, the major intellectual struggles are often ones that take place in out of the way places or in obscure journals but which when seen for what they were contain the real central issues of a philosophic or political system.
		Henry Veatch thought that in the system of Germain Grisez and John Finnis the ends we are obliged to pursue as human beings would be pretty much the same as in Aristotle and Aquinas.
		It is the position of Veatch and Hittinger that the Finnis position does not seem to have any solid grounding other than in a Kantian type postulate that would not by itself argue to any knowledge of a true natural law based in reality.
	www.morec.com /schall/natlaw/context.htm (9583 words)

	Aquinas' Moral, Political, and Legal Philosophy
		The remainder of this article then proceeds on the basis that there is merit in these objections, and that the study of Aquinas' ethics as a systematic and strictly philosophical work of practical reason (at its most general and reflective) is still in its infancy.
		In developments of Aquinas's moral theory such as are proposed by Grisez and Finnis, that critique is treated as an indispensable preliminary to any reflective non-question-begging identification of the route from first principles to specific moral norms.
		Other examples are more complex, such as theft and various other wrongful deprivations of property, and the form of charging for loans which is named usury and judged by Aquinas (not implausibly, though with little direct applicability to developed financial markets: see Finnis 1998, 204-210) to be always contrary to just equality.
	www.seop.leeds.ac.uk /archives/sum2006/entries/aquinas-moral-political (11971 words)

	Pacifism, Peacemaking, in the Catholic Tradition, Traditional Catholic Reflections & Reports, Catholic News & Reports, ... (Site not responding. Last check: 2007-09-08)
		Take, for example, the argument advanced by Finnis, Boyle, and Grisez in Nuclear Deterrence, Morality, and Realism (which by the way has a long section in the footnotes that confirms Anscombe's view of the immoral intentions of Allied Commanders in planning how to wage war against Nazi Germany).
		What is important to note is that Berrigan's position on obeying God's command come what may, like the position of Finnis, Boyle, and Grisez, is set against a consequentialist ethic on the basis of a radical trust in God's providence.
		It is also important to note that both of these positions, the pacifist and strict just war positions, are regularly rejected on pragmatic grounds by exponents of a more lax, more corrupt, version of just war theory, which brings up my fifth point.
	www.tcrnews2.com /Pacifism.html (5260 words)

	Contraception: Anti-Life and Anti-Woman by Kelly Shircliff
		Although the reason most commonly given in recent times for the immorality of contraception is that it “violates the nature of the conjugal act,” which is true, certain moral theologians have retained the traditional Church understanding of its immorality: that it is anti-life.
		In outlining this viewpoint, I will follow largely the thought-patterns of Germain Grisez, Joseph Boyle, John Finnis, and William E. May, who have put forth the most comprehensive, and, I believe, most convincing arguments that contraception is, by its very nature, anti-life.
		Grisez, Boyle, Finnis and May give the example of a dictator who wills that those he rules not conceive and thus contaminates the local water supply in order to prevent conception.
	www.christendom-awake.org /pages/may/revisedbioethicspaper.htm (4774 words)

	In Defense of Natural Law - Oxford University Press(UK) Robert, P. George
		This book is for graduate students and advanced undergraduates; it's not directed toward a general readership.
		The core of the book is Chapter III, where the Grisez, Finnis, and Boyle version of natural law that George intends to defend is given.
		But George's defense of natural law theory avoids the fallacy (norms derived from facts) by using the Grisez, Finnis, and Boyle model, and succeeds in staying clear of metaphysical foundations.
	www.lawresearchguide.com /p/product_0199242992.php (408 words)

	New Oxford Review
		Smith favors traditional natural-law arguments against contraception (the evaluation of acts rather than choices); the more innovative attempts of Germain Grisez, Joseph Boyle, John Finnis, and William May to argue the illicitness of a "contralife will" earned a crushing critique that was one of the highlights of HVAGL.
		On the other hand, Smith is deeply influenced by the rich personalistic philosophy of Karol Wojtyla: One section of her reader is devoted to "The Views of John Paul II" on the theology of the body, self-mastery and self-giving, the communion of persons, man's interiority, the language of the body, and the lie of contraception.
		Analyses by Smith, Finnis, Cormac Burke, and John F. Crosby elucidate the thought of the man who sees even the newly restored Sistine Chapel as a "sanctuary of the theology of the human body." This section alone is worth the cover price.
	www.newoxfordreview.org /reviews.jsp?did=0195-gamez (1077 words)

	[No title]
		Oxford: Clarendon Press, 1980; 59-99 11 Grisez, Boyle and Finnis, reference (9); 106-110 12 Grisez and Shaw, reference (8); 54-56 13 Grisez, Germain.
		Gregorianum 1985; 66:655-686 39 Finnis, reference (16); 13-24, 93-101 40 Finnis, Boyle and Grisez, reference (7); 297-319 41 Pius XII, Pope.
		Prologue 53 Grisez, reference (13); 41-72 54 Finnis, reference (10); 161-197 55 Finnis, reference (10); 146, 159, 194 56 John Paul II, Pope.
	www.ewtn.com /library/PROLIFE/4PRINCES.TXT (5709 words)

	John M. Finnis
		Currently, Notre Dame shares Professor Finnis with Oxford University, where he has held the positions of lecturer, reader and a chaired professor in law for almost four decades.
		In addition, he has served as associate in law at the University of California at Berkeley (1965-66), as professor of law at the University of Malawi (Africa) (1976-78), and as the Huber Distinguished Visiting Professor of Law at the Boston College Law School (1993-94).
		Professor Finnis teaches courses in Jurisprudence, in the Social, Political and Legal Theory of Thomas Aquinas and in the Social, Political and Legal Theory of Shakespeare.
	www.law.nd.edu /faculty/facultypages/finnis.html (845 words)

	lifeissues.net \| Personhood, Dignity, Suicide, and Euthanasia
		Of course, the position that one may choose to destroy on instance of a fundamental good for the sake of avoiding bad consequences -- a position proposed by utilitarianism, consequentialism, and proportionalism -- was explicitly rejected as contrary to Catholic teaching by Pope John Paul II in Veritatis splendor In n.
		8 John Finnis, "Misunderstanding the Case Against Euthanasia," in Euthanasia Examined: Ethical, Legal and Clinical Perspectives, ed.
		22 Germain Grisez and Joseph M. Boyle, Jr., Life and Death with Liberty and Justice, A Contribution to the Euthanasia Debate (Notre Dame, IN: University of Notre Dame Press, 1979), 179.
	www.lifeissues.net /writers/leep/leep_01dignity2.html (729 words)

	The Dependent Elderly - Cambridge University Press (Site not responding. Last check: 2007-09-08)
		The American debate about artificial nutrition and hydration Joseph Boyle; 4.
		Reflections on Horan and Boyle Luke Gormally; 5.
		Economics, justice and the value of life: concluding remarks John Finnis; Index.
	www.cambridge.org /catalogue/catalogue.asp?isbn=0521415314 (409 words)

	CHRISTIAN FAITH AND ITS "FULFILLMENT" OF THE NATURAL MORAL LAW by Prof. William E. May
		I further hold, as will be seen, that Grisez, Finnis, and Boyle have clarified this movement to an even greater degree.
		The purpose of these further specifications, which they call "modes of responsibility," of the first moral principle is to "pin down" the primary moral principle by excluding as immoral actions which entail willing in specific ways incompatible with a will toward integral human fulfillment.
		Grisez, Finnis, and Boyle express these "modes of responsibility" negatively, because formulating them in this way shows that it is impossible for these normative principles to come into conflict, because one can simultaneously forbear choosing and acting in an infinite number of ways.
	www.christendom-awake.org /pages/may/faith-natural-law.htm (9074 words)

	Humanae Vitae After Twenty-Five Years: Responses
		For example, Dietrich Von Hildebrand treats birth control in light of the meaning of the conjugal act as an expression of the loving mutual self-donation of husband and wife and its superabundant finality whereby spouses participate in God's act of creation.
		[4] Germain Grisez, Joseph Boyle, John Finnis, William May, and others have developed a line of argument related to respecting basic human goods, including human life in its transmission or procreation, and the openness required for integral human fulfillment in Christ.
		Biological processes and the physical structure of acts can be relevant to morality, but Catholic morality is hardly reduced to respecting these.
	www.catholiceducation.org /links/jump.cgi?ID=2737 (6584 words)

	Readings in Natural Law (Site not responding. Last check: 2007-09-08)
		John Finnis, Joseph Boyle, and Germain Grisez, Nuclear Deterrence: Morality and Realism, Clarendon Press, Oxford, 1987.
		Joseph M. Boyle, and Germain Grisez, "Incoherence and Consequentialism (or Proportionalism)—A Rejoinder", American Catholic Philosophical Quarterly 64, 1990.
		Joseph Boyle, and John Finnis, "Practical Principles, Moral Truth, and Ultimate Ends", American Journal of Jurisprudence 32, 1987: 99-151.
	www.acton.org /research/reading/natural_law.html (1454 words)

	Amazon.com: "John Finnis": Key Phrase page (Site not responding. Last check: 2007-09-08)
		John Finnis developed a phenomenological point of departure.
		one of the most important and influential accounts of natural law jurisprudence, John Finnis notes that `most people who study jurisprudence or political philosophy are invited at some stage to read Thomas Aquinas's Treatise...
		Grisez and his collaborators, among whom the most important are John Finnis, Joseph Boyle, Robert George,...
	www.amazon.com /phrase/John-Finnis (630 words)

	The Teaching of Humanae Vitae
		By John Ford, S.J., Germain Grisez, Joseph Boyle, John Finnis, William May
		This book is now, in my judgment, the definitive defense, and the clearest and most thorough explanation, of the teaching of Humanae Vitae available.
		Grisez, Boyle, Finnis and May should be consulted in this work, and in others they have written and will write, for sure, reliable, and lucid guidance on the great and controversial questions in moral theology today.
	www2.franciscan.edu /plee/teaching_of_humanae_vitae.htm (921 words)

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