Epstein Secrets

l: Religion as a natural Hawkley from the University of phenomenon. (Penguin, New Chicago, Tanya Luhrmann from York, 2006). Stanford University, Chris Masi from the 5. S. Harris, The end offaith: University of Chicago Medical Center, Howard Nusbaum from the University Religion, terror, and the futur

and our deepest motivations with EFTA_R1_01522120 EFTA02444883 Page I36 something like inclusive fitness and kin altruism? Let me start with Aquinas. In the "Supplement" to his Summa Theologica 111, Thomas follows Aristotle and the Roman natural-law theorist Ulpian in asserting that humans sh

ved, by a kind of succession, in the person of the son, it is naturally befitting that the son succeed in the things belonging to the father." 21 Aquinas's main source for this insight was Aristotle's Politics. In one place Aristotle wrote, " In common with other animals and with plants, mankind hav

ntail a step toward metaphysical speculation of the kind science would do better to avoid. Nonetheless, in the view of Christian love developed in Aquinas, the seeds of a religious humanism — in this case a Christian humanism —began to form. I have tried to illustrate how insights from Aristotle an

go Booth School, Clark Gilpin from the University of Chicago, Louise Hawkley from the University of Chicago, Tanya Luhrmann from Stanford University, Chris Masi from the University of Chicago Medical Center, Howard Nusbaum from the University of Chicago, Giin Semin from the University of Utrecht, Steve Small

ty ever identify eros and our deepest motivations with HOUSE_OVERSIGHT_021281 something like inclusive fitness and kin altruism? Let me start with Aquinas. In the “Supplement” to his Summa Theologica I, Thomas follows Aristotle and the Roman natural-law theorist Ulpian in asserting that humans share wi

ldren need their parents for a very long period of time and over the course HOUSE_OVERSIGHT_021282 of many contingencies and challenges. This leads Aquinas to develop his theology of marriage as a way of consolidating and stabilizing parental commitment, especially paternal commitment, to their dependent

y entail a step toward metaphysical speculation of the kind science would do better to avoid. Nonetheless, in the view of Christian love developed in Aquinas, the seeds of a religious humanism — in this case a Christian humanism —began to form. I have tried to illustrate how insights from Aristotle and Aq

y as "alone" in the universe, a sort of metaphysical loneliness that might exacerbate more concrete feelings of loneliness. Perhaps surprisingly, Chris Masi, from the perspective of a physician and medical researcher, casts a fascinating and fresh perspective on the theological notion that we live in

ends the dynamic of inclusive fitness much like in Catholic moral theology caritas (love) builds on and extends eros (desire). Browning writes, "[Aquinas] held — and Christianity has always taught — that Christian love includes more than kin altruism and the care of our familial offspring; it must

nity as “alone” in the universe, a sort of metaphysical loneliness that might exacerbate more concrete feelings of loneliness. Perhaps surprisingly, Chris Masi, from the perspective of a physician and medical researcher, casts a fascinating and fresh perspective on the theological notion that we live in a su

extends the dynamic of inclusive fitness much like in Catholic moral theology caritas (love) builds on and extends eros (desire). Browning writes, “[Aquinas] held — and Christianity has always taught — that Christian love includes more than kin altruism and the care of our familial offspring; it must incl