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Conceptual frameworks for evaluating negative moral formation: Problems and contributions of Catholic moral theology since Vatican II.

机译:评价负面道德形成的概念框架:自梵蒂冈二世以来天主教道德神学的问题和贡献。

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摘要

Since Vatican II, various Catholic moral theologians and schools of moral theology have taken different approaches to the question of the influence of poor upbringing and damaging environments upon moral agents. On the one hand, various papal encyclicals and apostolic exhortations of the Catholic magisterium have emphasized that these impediments do not ordinarily prevent a person from fulfilling the Church's teachings. Even when facing the "gravest of hardships," they claim, God's grace can always sustain the moral agent. On the other hand, in varying degrees "revisionist" moral theologians such as Bernard Haring and Charles Curran have insisted that significant negative moral formation can present a formidable obstacle to living a more ideal moral life. In many cases, they claim, factors of upbringing and environment can effectively and understandably prevent an agent from realizing moral norms.; However, in making these claims "traditionalists" and "revisionists" alike have primarily focused on the impact of negative formation on an agent's subjective guilt, her moral obligations, and the objective wrongness (or correctness) of violating moral norms. These juridical analyses have been pursued to the exclusion of examining the influence of upbringing and environment in its own right. They have not provided a comprehensive means of understanding when and why some moral agents are or are not effectively prevented from leading more ideal lives. Moreover, both traditionalists and revisionists have been unable to provide a fitting framework for counseling the victims of negative formation. The dissertation explicates these claims, and, as an alternative to primarily juridical approaches, explores the adequacy of several contemporary accounts of Christian virtue ethics. It proposes that their central concern with moral formation, considered in itself, provides a better means of both understanding and advising negative formation.
机译:自梵蒂冈二世以来,各种天主教道德神学家和道德神学流派采取了不同的方法来探讨不良的成长和破坏性环境对道德主体的影响。一方面,天主教教皇的各种教皇百科全书和使徒劝诫都强调,这些障碍通常不会妨碍一个人实现教会的教s。他们声称,即使面对“最艰辛的苦难”,上帝的恩典总能维持道义上的代理人。另一方面,诸如伯纳德·哈林和查尔斯·柯兰等“修正主义者”的道德神学家在不同程度上坚持认为,重大的负面道德形成可能对生活在更理想的道德生活中构成巨大的障碍。他们声称,在许多情况下,成长的因素和环境会有效地并且可以理解地阻止行动者实现道德规范。但是,在提出这些主张时,“传统主义者”和“修正主义者”都主要关注负面形成对代理人的主观内感,她的道德义务以及违反道德规范的客观错误(或正确性)的影响。进行这些司法分析的目的是排除检查教养和环境本身的影响的可能性。他们没有提供一种全面的手段来理解何时或为什么不能有效阻止某些道德主体过上更理想的生活。此外,传统主义者和修正主义者都无法提供合适的框架来为消极形式的受害者提供咨询。论文阐述了这些主张,并作为对主要司法方法的一种替代,探讨了几种当代基督教美德伦理学的适当性。它提出,他们本身对道德形成的核心关注,为理解和建议负面形成提供了更好的手段。

著录项

  • 作者

    Bolan, William P.;

  • 作者单位

    University of Notre Dame.;

  • 授予单位 University of Notre Dame.;
  • 学科 Theology.
  • 学位 Ph.D.
  • 年度 2005
  • 页码 205 p.
  • 总页数 205
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 宗教;
  • 关键词

  • 入库时间 2022-08-17 11:42:16

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