By Nicanor Pier Giorgio Austriaco OP
Nicanor Pier Giorgio Austriaco, O.P., is assistant professor of biology and teacher of theology at windfall collage. In biology, he and his scholars are investigating the genetic law of programmed mobile dying in different version unicellular eukaryotes. In theology, he has released essays on bioethics and at the interplay among technological know-how and faith.
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Additional info for Biomedicine and Beatitude: An Introduction to Catholic Bioethics
Deliberation is difficult for them, and they simply cannot decide. Finally, others may not be able to even motivate themselves to intend purposes for their acts. They lack the drive to pursue goals in their life, and therefore, they are unable to act. 20 Classically, the virtues can be divided into three categories: the intellectual, the moral, and the theological virtues. First, the intellectual virtues allow the human agent to perfect his scientific, artistic, and technical abilities. 21 Understanding or intuitive insight, intellectus in Latin, allows the person to grasp the necessary truths expressed in first principles, such as the whole is greater than its parts.
24 Bioethics and the Pursuit of Beatitude The Morality of Human Action Specifying the Human Act We now turn to another dimension of moral agency: how does one determine if human acts are good or evil? 44 Most importantly, the acts have to be freely chosen. Acts that arise from either compulsive addiction or subconscious reflex—for example, the automatic scratching of an itch—because they are not deliberately and voluntarily chosen, are not subject to moral analysis. We are morally accountable only for those acts that we elect to do, since it is these acts and only these freely chosen acts that shape and mold us as human beings.
The Catholic University of America Press, 2005). 47. Catholic moralists have also proposed that objects of acts correspond not to freely chosen behaviors, but to physical things, res in Latin. For instance, as St. Thomas Aquinas explained, there are actions whose objects are “things” beyond counting. 3). However, as Stephen Brock has convincingly argued, both formulations of what constitutes the object of a human act are reasonable and are not mutually exclusive. In certain cases, some actions will involve moral objects that are things, while others will have objects involving behaviors by which the things are either made or used or changed.
Biomedicine and Beatitude: An Introduction to Catholic Bioethics by Nicanor Pier Giorgio Austriaco OP