Download Inequality (Oxford Ethics Series) by Larry S. Temkin PDF

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By Larry S. Temkin

Equality has lengthy been one of the so much powerful of human beliefs and it maintains to play a admired function in political argument. perspectives approximately equality tell a lot of the talk approximately wide-ranging matters akin to racism, sexism, tasks to the bad or handicapped, kin among constructed and constructing international locations, and the justification of competing political, monetary, and ideological platforms. Temkin starts off his illuminating exam with an easy query: while is one scenario worse than one other relating to inequality? In exploring this query, a brand new method of realizing inequality emerges. Temkin is going opposed to the typical view that inequality is easy and holistic and argues in its place that it's complicated, individualistic, and basically comparative. He offers a brand new state of mind approximately equality and inequality that demanding situations the assumptions of philosophers, welfare economists, and others, and has major and far-reaching implications on a pragmatic in addition to a theoretical point.

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Cap. 6, de quantitate, q. 1. 107 Conimbricenses, De generatione et corruptione. , dans E. Gilson, Index scolastico-cartlsien, nO 401, p. 258. 102 108 LA TRADITION CATHOLIQ,UE Ie corps du Christ, sans se prononcer sur la question de la forme substantielle; et, surtout, il ne se prononce pas sur la nature des parties du pain et du yin qui demeurent apres la consecration, conservant pour les designer le mot especes (canon 2: manentibus dumtaxat speciebus panis et uini). Les Peres du Concile ont ainsi voulu eviter de se prononcer sur Ie mode de conversion et subsistance de la matiere consacree; ils ont refuse, comme on l'a souvent remarque, de «canonisen> la doctrine aristotelicienne de la substance et des accidents.

1330. L'article 3 est ainsi cons:u: «dans I'eucharistie, il yale corps et Ie sang de Notre Seigneur Jesus-Christ, mais en meme temps que la substance du pain et du vin; ainsi il n'y a pas transsubstantiation, mais union hypostatique de I'humanite du Christ avec la substance du pain et du vin, en sorte qu'il est vrai de dire: ce pain est mon corps, ce vin est mon sang» (les mots soul ignes sont une addition de 1551): on voit que ce texte, proche de I'opinion de Rupert de Deutz, aurait facilite la discussion avec les cartesiens.

UE anima»); Durand reprenait a Gregoire de Nysse 155 la comparaison de la transsubstantiation naturelle: l'ame du Christ informe Ia matiere du pain et Ia transforme en chair du Christ de la meme far;on que Ia nourriture est convertie a notre chair par Ia nutrition et l'union a notre ame. Bellarmin s'est attache a refuter Durand par un chapitre entier de son De Eucharistia: 156 il estimait en effet qu'il disposait d'arguments nouveaux contre ses opinions. 157 Ces arguments se retrouveront dans Ies polemiques anticartesiennes.

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