Epstein Secrets

, 1995). Troels Engbert- Perdersen, Paul and the Stoics (Louisville, KY,: Westminster John Knox, 2000). °Aristotle, Nicomachean Ethics (New York: Random House, 1941), Bk. VIII, ch. 10. 3 The Interpreter's Bible: Luke and John, Vol. 8 (Nashville, TN.: Abingdon Press, 1952), p. 465. 6 Peter Brown, August

he thinking person's answer to References Christian fundamentalism. 1. D. J. Boorstin, The Discoverers. (Ulysses Press, Berkeley, CA, 2004). (Random House., New York, 1983). 9. J. H. Lesher, Xenophanes: Fragments. (University of Toronto Press, Toronto, 1992). EFTA_R1_01522101 EFTA02444864 Page

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

ess, 1995). Troels Engbert- Perdersen, Paul and the Stoics (Louisville, KY,: Westminster John Knox, 2000). “Aristotle, Nicomachean Ethics (New York: Random House, 1941), Bk. VIII, ch. 10. > The Interpreter’s Bible: Luke and John, Vol. 8 (Nashville, TN.: Abingdon Press, 1952), p. 465. ° Peter Brown, Augustine

r the essay each presents is provided at the beginning of each of their essays on invisible forces. References 1. D. J. Boorstin, The Discoverers. (Random House., New York, 1983). Page | 16 W. James, The principles of psychology. (Holt, New York, 1890). R. Dawkins, Zhe God delusion. (Bantam, London, 2006).

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

d the boundary between the human and the natural in another way. See for examples of this phenomenon, Bill McKibben, The End of Nature (New York: Random House, 1989). Nicholas Epley, Adam Waytz, and John Cacioppo, "On Seeing Human: A Three-Factor Theory of Anthropomorphism," Psychological Review 114(20

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

urred the boundary between the human and the natural in another way. See for examples of this phenomenon, Bill McKibben, The End of Nature (New York: Random House, 1989). "Nicholas Epley, Adam Waytz, and John Cacioppo, “On Seeing Human: A Three-Factor Theory of Anthropomorphism,” Psychological Review 114 (2007

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