Who Is St. Thomas Aquinas Determinants Of Natural Law

The philosopher Aquinas had a unique thought process on the way humans acquire knowledge. He believed that by being “born with a blank slate” humans could gain knowledge through experiences and other methods. Aquinas believed that the soul plays a major part in the inquiry of knowledge. Unlike philosophers of old he believed that the soul and body were intertwined. Working together to push the soul forward in its quest to gain knowledge in this life.

Natural law is the idea that principles of morals and rights are inherit tent in nature and not human-made such laws are discovered by reason but exist apart from humankind. Which means that laws are made by morals and principles of nature and not by mankind.

Aquinas’ understanding of the roles of faith and reason can be likened to a house. Reason provides the foundation. This foundation draws heavily from the Greek philosophers. Without special revelation from God, Socrates, Plato, and Aristotle could not comprehend the fullness of wisdom only Christ provides. However, by observing general revelation, they reasoned their way to many universal truths such as the existence of a perfection outside of mankind–evidenced by Plato’s world of the forms–the benefits of the virtuous life–Socrates’ insistence that good men can never truly be harmed–and the distinction man holds from the animals–Aristotle’s recognition of the importance of logos. This use of reason compliments the teachings of Paul in Romans. He reminds the believers in Rome, “…since

In the state of nature, natural law governs the behavior of each individual. This means that each person has the ability to implement that law

The foundations of law have been set in the ideas of natural laws that are given to us. There are many different theories on how our laws of nature have brought us to develop the social contracts and government of today’s society. John Locke and Saint Thomas Aquinas’s views of how social contracts are developed from natural and eternal laws are both well seated in the belief of God given rights, but differ in the politics of the governments.

Natural law- the idea that principles of morals and rights are inherent in nature and not human made; such laws are discovered by reason but exist apart from humankind. Positive law-human made law.

The 3 kinds of laws that Aquinas explains are eternal law, natural law and human laws. Eternal law is the law that is written in the mind of God. This means that whichever law that God places in his own mind is the eternal law, meaning that it is unchanging and everlasting. Natural Law is also known as Divine law. This law is in correspondence to the eternal law.

St. Thomas Aquinas argues that an “an unjust law is no law at all.” (Aquinas in Dimock, ed., 2002, p.19) However, Aquinas also acknowledges that a human lawgiver may promulgate a command that has the form of law, and is enforced like a law, yet is unjust. This observation leads to the realization that these are two inconsistent claims. Yet Aquinas believes that these inconstancies can be reconciled. In Aquinas’ view an unjust law is not a law but yet is also able to be issued as law and imposed as law.

morality and socialize citizens to accept obligations appropriate to their roles in the existing society."(Godwin&Wahlke 23) By

Therefore, Aquinas explains that God is and knows what is right through the natural law of reason, thus, creating and advising humans to do the "good" thing in life. In addition, the Divine Command theory also states that being inherently good does not necessarily mean to be good according to what society says is good, but what a supreme being defines as good. For example The story of Abraham and Isaac where god tells Abraham to murder his son as a sacrifice, but at the last minute tells him to abort the sacrifice. (Paquette, P. & Gini-Newman L. 2003) This can be seen as something god would define as good; listening to him rather than listening to what

Both Aristotle and Aquinas were prominent philosophers who wrote profound works that discussed the concept of the highest human good and how humans can achieve it. In Aristotle’s, Nicomachean Ethics, the highest human good is a state of constantly seeking knowledge as a way of achieving full capacity as a human. The writings of Aquinas are similar to Aristotle, but, in Treatise on Law, he discusses the type and elements of law. His discourse on law ultimately names the highest human good as being in the perfect community with God. Aquinas’s argument supports obedience to law, preexisting inclinations for the good, and a resolution. Aristotle requires that the person constantly seek knowledge and be at work, which can act as a positive force that drives humans to improve themselves.

Even before the birth of whom would be a major contributor in the foundation of the Catholic Church a prophecy was brought before his mother. According to this prophecy, Thomas Aquinas the son of Landulph, count of Aquino, would enter the Order of Friars Preachers, become a great learner and achieve unequaled sanctity. (Biography.com)

In Hart’s eyes, though there may be a congruence between law and morality, it is by no means a necessary connection. (Hart, DATE)

The first principle of law according to Aquinas is that "good is to be done and pursued, and evil is to be avoided. All other precepts of the natural law are based upon this” (ST I-II.94.2). The other precepts are self-preservation, procreation, education of offspring, seek truth avoid ignorance, and live in society. Aquinas believes the natural law is written on every human and every human has equal knowledge of good and evil; however, once individual circumstances are factored in, it is dependent upon humans to follow or ignore it. However, Aquinas believes that “the natural law, in the abstract, can nowise be blotted out from men 's hearts” (ST I-II.94.6) but through bad habits of the society it could be weakened. According to Aquinas, the natural law has two main aspects. The first of these is that “the natural law is altogether unchangeable in its first principles” (ST I-II.94.5), which means God can add to, but not take away from, the law. This only applies to the primary precepts; the secondary precepts may change in some particular aspects. The second aspect is that “the written law is said to be given for the correction of the natural law” (ST I-II.94.6.ad 1); to put it simply, human laws are necessary to fill in the gaps/loopholes left from the natural law. Aquinas’ teachings shows that the actions of human is either good or bad depending on whether it conforms to reason.

In this sense, a person can do the “right” thing, but if it is not done by his own will or choice, it is not morally virtuous. The claims of Books II and III directly contradict each other. The former argues that force must play a part in the development of moral virtue, while the latter explicitly states that what is done by force is not at all morally virtuous.