Further Thoughts on Abortion Arguments

A few weeks ago, I posted some thoughts on a few arguments in favor of abortion which I considered to be less than successful. My post was directed specifically to an article by a Mr. Babinski. Babinski kindly responded to my post and then sent me a lengthy counter. That counter will be posted in full throughout the present article. I will divide it into short sections and respond to each in turn. As a preemptive note, Mr. Babinski references several times (when he uses numbers) one of my comments on the previous post. To get a full sense of our discussion, see those comments.

Before I begin, I must reiterate what I explicitly stated in my first post: I was not in that post, nor am I in this post, arguing that abortion is wrong. I certainly believe that, but I’m not arguing specifically for it here. Nor am I making a positive pro-life case. The intention of my previous post was merely to argue that certain types of arguments, which I examined in that post, are either poor or irrelevant in relation to a pro-abortion case, because they simply confuse, mistake, or ignore what is the central and fundamental issue in the abortion debate. Continue reading

Aquinas’s Argument from Design for the Existence of God: Introduction

At long last, we begin the first post on the fifth and final of Aquinas’s Five Ways, or arguments for the existence of God. Outlines of the previous four Ways can be found here, here, here, and here, respectively. The first three, as I’ve explained multiple times previously, are considered Thomistic cosmological arguments. The Fourth Way is really a unique type of argument in its own right, although it certainly has precedent in earlier arguments, including one from Augustine. It also has certain features in common with axiological (moral) arguments, although contains very important differences.

The Fifth Way is commonly categorized as a “Teleological Argument”, or an Argument from Design. Design Arguments have quite a long and impressive history going all the way back to Ancient Greece, to Socrates and perhaps even earlier. The general concept received treatment, at least implicitly, from Plato, Aristotle, some Stoics, and medieval Islamic, Jewish, and Christian philosophers. Modern philosophers such as Newton and Leibniz likewise proposed design arguments. But modern forms of the argument, while perhaps maintaining the same spirit as the classical and medieval versions, underwent somewhat drastic development, particularly in relation to the natural sciences. In fact, contemporary incarnations of the argument are, for the most part, almost entirely dependent upon, and hence most susceptible of criticism by way of, certain interpretations of findings from biology or cosmology. Unfortunately, many who are only familiar with these contemporary design arguments unjustifiably assume that all design arguments are essentially the same and hence guilty of the same or at least similar faults. In this post we will give a brief overview of some different design arguments before introducing Aquinas’s version, which, I think, is not only significantly unique, but also the best of all design arguments, precisely because, in its uniqueness, it does not commit some of the same mistakes as others. Continue reading

Thoughts on Abortion Arguments

Right now, we exist in an extremely politically divided and tension filled time; and I certainly do not in any way wish to add to this. As such, I am very much hesitant about posting on this or related topics. But since several questions were brought to me personally, I thought it might be appropriate to respond. Before I do so, however, I need to make fully clear my intentions in this post:

  1. In this post, I am not attempting to mount a positive argument in support of any sort of pro-life or anti-abortion ethical/political stance. I am both of those things, but I am not arguing positively for them here. Since I have not yet written much at all about ethics, I do not yet have a sufficient foundation for doing so
  2. In this post, I am also not arguing against any general pro-choice or pro-abortion stance. I will be arguing against some specific pro-choice arguments, as will be qualified below, but am not universally asserting opposition to all pro-choice and pro-abortion stances as such (again, I am opposed to these things, but am not here trying to argue against them generally).
  3. In this post, I am responding to several anti pro-life arguments and arguments in favor for choice/abortion. I am responding to these specific arguments here because they were presented to me personally, and because I happen to think they are very poor arguments that entirely miss the point of the debate. There may be serious arguments in favor of a pro-choice stance, but, I contend, the arguments I’m considering here very much are not. So if you personally do not think abortion is morally wrong or are in favor of a pro-choice stance, please do not consider this post a general opposition to your views. I respect your position and would gladly hold a more extended conversation about such.
  4. I am not assuming here the truth of or commitment to any religious traditions or associated beliefs. In other words, I will not be arguing on the basis of any religious beliefs. I will be arguing entirely on the basis of my own purely philosophical commitments.

So, with these preliminary notes having been established, we can begin. Continue reading

Beginning Metaphysics: First Philosophy as ‘Lord of the Sciences’


“The least initial deviation from the truth is multiplied later a thousandfold” [1] wrote Aristotle in his De Caelo. It is to this that St. Thomas refers when he begins his own brilliant metaphysical treatise, De Ente et Essentia, by stating: “A small mistake in the beginning is a big one in the end” [2]. His point is that we must start our metaphysical inquiry from the right place (which for him means noting the distinction between essence and existence) or else we will go awfully awry by the time we reach the end. But on an even broader level, we might say that we must begin all rational inquiry with a solid metaphysical foundation, or else our entire understanding of reality will be, ultimately, completely skewed and fundamentally flawed. So despite the fact that the word “meta-physics” literally means after physics, Aristotle was right all along when he originally named it “first philosophy”, to which physics is “second”, with all other sciences proceeding therefrom. Continue reading

The Most Noble Science: Reading Aquinas: Summa Theologiae I, Q. 1, Art. 5

This is the third post in a series reading through sections of Aquinas’s Summa Theologiae. In the first we read through the Prologue and the first article of the first Question of the first Part, discussing the relationship between reason and divine revelation. In the second we read the second through the fourth articles of the same Question, considering divine revelation as a type of “science” or scientia, in the classical sense.

In this post we will begin with Article 5: Continue reading

Theology as Science: Reading Aquinas: Summa Theologiae I, Q. 1, Art. 2-4

In the first post in this series, we read through the Prologue and the first article of St. Thomas Aquinas’s magnificent Summa Theologiae, focusing on the relationship between and divine revelation. This post will focus on the relationship between theology and science.

In Part I, the second article of Question 1 begins:

“Whether Sacred Doctrine Is a Science?

Objection 1: It seems that sacred doctrine is not a science. For every science proceeds from self-evident principles. But sacred doctrine proceeds from articles of faith which are not self-evident, since their truth is not admitted by all: “For all men have not faith” (2 Thess. 3:2). Therefore sacred doctrine is not a science” (ST I, Q. 1, Art. 2) [1].

“Science” here is translated from scientia, meaning a “branch of knowledge” [2], used in the classical sense as opposed to the modern, limited sense referring only to the technical definition. The objection here is that science, by its very definition, “proceeds from self-evident principles”, meaning that it is based upon “premises the truth of which can be recognized by us while using the rational faculties with which we are endowed” [3]. In other words, as we saw from Article 1, reason alone will never take us to some of the doctrinal truths contained within Christian theology. Left to our own devices, even the most brilliant of human intellectuals never would have discovered that there is a triune God or some other of “the hidden things” of God [4]. These things had to be revealed to us directly by God in order for us to know them. But that is not science. Science, in the sense being used here, going back to Aristotle’s own description, starts from what is firmly held to be true via the senses and reasons to underlying causes/principles that explain those facts. But sacra doctrina does not start from what is known to be true via the senses, so it cannot be a science. Continue reading

Reading Aristotle: Physics 1.2: Is Nature One or Many?

In my last post in this series, we read through Aristotle’s Physics Book 1, section 1, which discusses what “scientific knowledge” is, and how gaining this knowledge consists of starting from the obvious, general facts and digging deeper into their explanations, causes, principles, and elements.

We will now turn to section 2:

“The principles in question must be either (a) one or (b) more than one” (Physics 1.2, 184b15-16) [1].

When we seek knowledge, we are seeking the deepest, most fundamental principles/explanations able to be found. Here specifically we are seeking these principles as they pertain to nature. Obviously, the principle of nature must be either one or many. Continue reading