Your search for: subjects:"Act Philosophy"

This book is a study of the role of intellect in human action as described by Thomas Aquinas. One of its primary aims is to compare the interpretation of Aristotle by Aquinas with the lines of interpretation offered in contemporary Aristotelian scholarship. The book seeks to clarify the problems ...

This book is a study of the role of intellect in human action as described by Thomas Aquinas. One of its primary aims is to compare the interpretation of Aristotle by Aquinas with the lines of interpretation offered in contemporary Aristotelian scholarship. The book seeks to clarify the problems involved in the appropriation of Aristotle's theory by a Christian theologian, including such topics as the practical syllogism and the problems of akrasia. Westberg argues that Aquinas was much closer to Aristotle than is often recognized, and he puts forward important new interpretations of the relation of intellect and will in the stages of intention, deliberation, decision, and execution. In the concluding section of the book, he shows how this new interpretation yields fruitful insights on a range of theological topics, including sin, law, love, and the moral virtues.

This study of models of action seeks to respond to the loss of faith in political action that seems to predominate in Western societies, to the sense that there is nothing we can do to change the course of events, or that political action is ultimately useless, without effect in a world governed by ...

This study of models of action seeks to respond to the loss of faith in political action that seems to predominate in Western societies, to the sense that there is nothing we can do to change the course of events, or that political action is ultimately useless, without effect in a world governed by independent political and economic laws. Its topic is the tension between the theme of the impossibility of acting, a question since Hamlet, and the impression that many events involving human agency do indeed take place. The author deals with both philosophical and dramatic texts in addressing this question.

These texts formulate the impossibility of acting in terms of the difficulty of the passage a l'acte, which each inflects differently. Marlowe's Faustus bargains his soul away to a powerful servant capable of sparing him the necessity of action, but ultimately cannot refrain from acting. Hamlet spends his time wishing for the passage a l'acte to take place, wondering why he does not act. In Locke's Two Treatises of Government, citizens are more than willing to renounce a considerable amount of their power to act in exchange for the political power of their word. Milton's Samson and Shelley's Prometheus find themselves literally bound by their speech acts; whereas Samson wants to be free to act, Prometheus would like to be free from action.

Nietzsche's The Birth of Tragedy denounces and dethrones the Kantian subject, who wills himself abstracted from what he contemplates, and instead dramatizes the human subject as a spectator who is already part of the spectacle. Bakhtin addresses this fallen transcendental subject by explaining that the distance between subject and action is but thedisplacement (transportation) of the fundamental distinction between "me" and the "other." If Bakhtin returns agency to every life, Beckett and Wittgenstein show that it is still necessary to bring actions back within the r

The Act Itself offers a deeper understanding of what is going on in our own moral thoughts about human behaviour. Many of the descriptions of behaviour on which our moral thoughts are based are confused; others may be free of confusion, but still we are not clear in our minds about what thoughts ...

The Act Itself offers a deeper understanding of what is going on in our own moral thoughts about human behaviour. Many of the descriptions of behaviour on which our moral thoughts are based are confused; others may be free of confusion, but still we are not clear in our minds about what thoughts they are. That it would hurt her, it would be disloyal, it wouldn't be done with that intention, it would be dangerous, it would involve allowing harm but not producing it - thoughts like these support our moral judgements and thus guide our lives. In so far as we do not deeply understand them, this is a kind of servitude. As Locke said, 'He is the most enslaved who is so in his understanding.' This book presents conceptual analysis as a means to getting more control of our thoughts and thus of our lives.