Table of ContentsIntroductionAquinas' Metaethical ViewsWorks CitedIntroductionAquinas points out that the universe is the first intellect of the universe. This allows man to tend towards faith. Furthermore, it comes directly from God and is complete and self-sufficient. On the other hand, Aquinas believes that we can never achieve complete or final happiness in this life. For him, final happiness consists of beatitude or supernatural union with God. Such a goal far exceeds what we can achieve through our natural human abilities. For this reason, we not only need the virtues, but we also need God to transform our nature so that we are able to participate in divine bliss. We therefore need God's help to restore the good in our nature and bring us into conformity with His will. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”?Get the original essayAquinas' Metaethical ViewsFurthermore, his metaethical views provide an ideal background for understanding other features of his moral philosophy such as the nature of human action, virtue, natural law and the ultimate end of human beings. While contemporary moral philosophers tend to approach these topics as separate subjects of study, Aquinas's treatment of them provides a bracing and comprehensive view of the moral life. This article presents these topics in a way that highlights their interconnected roles. Additionally, Aquinas believes that we inherited a propensity for sin from our first parent, Adam. To this end, God imbues us with his grace which comes in the form of divinely instantiated virtues and gifts. First, Aquinas argues that everything that exists in the world is good. Everything that exists and every person that exists has some degree of goodness. Existential things in the world include corruptible and incorruptible things. Corruptible things can be defined as objects that can easily lose their goodness. Incorruptible things can be defined as if things cannot be made worse. However, something can exist without any goodness. (Gaine 255-268) The only remedy for this fact is to deny the existence of things which have no goodness. Furthermore, goodness and being are the same. Being is almost equivalent to what is real or existing. On the other hand, evil has no reality in itself. Evil can be defined as the deprivation of what is real. Moreover, evil loses everything, even the good of existence. Goodness can be more or less, but being cannot be more or less because goodness is a relative property. On the other hand, members of the same species may enjoy different degrees of maturity or completeness. As Norman Kretzmann and Eleonore Stump explain, something can be “a more or less fully developed actualized specimen.” For example, a healthy adult dog is more developed, that is, more updated than a puppy, whose nascent state prevents it from participating in these activities. characteristic of the most mature, feeding their young, The reality referred to here is that of the Aquinas dogs He says: “by its substantial being, everything is said to have been simply; but by any other reality, we say that it is relative.” The idea of ​​“relative being” refers to the quality that increases when a living being exercises its species-defining abilities and, in turn, becomes more perfect. Again, by “more perfect,” Aquinas simply means “more real.” For “everything is perfect to the extent that it is in reality, since power without reality isimperfect. Second, human goodness depends on performing activities that are consistent with our human nature. It can be grouped into cognitive and appetitive nature. The cognitive helps us understand and know good and evil. Cognitive nature can be divided into 3 major stages according to Thomas Aquinas. Pay attention to our environmental standards and values. Perception which includes capturing, searching and evaluating situations to determine bad and good. Reasoning, this includes internalizing and deciding to do right or wrong. The appetitive nature apprehends the goodness of something. It is the will and desire to understand the good. The will to be motivated to do good. From the abbreviated explanation of the intellect and will provided so far, it may seem that the intellect necessitates the acts of the will through its own evaluative representations of goodness. Yet Aquinas insists that no description of the good can require the movement of the will. Most goods have no necessary connection to happiness. In other words, we don't need it to be happy; thus the will is not necessarily inclined to it. According to Thomas Aquinas, the will is not necessarily inclined towards these goods either. For in this life we ​​cannot see God in all his goodness, and so the connection between God, virtue and final happiness will always appear opaque. Thomas Aquinas writes: “Until the certainty of Divine Vision demonstrates the necessity of such a connection, the will does not necessarily adhere to God, nor to that which is of God. Three, Virtues. They can be defined as behaviors that demonstrate high levels of morality in a person. They include justice, temperance, prudence and culture. (Aroney 419-486) ​​Justice can be defined as equality among all. There are also four types of justice. Commutative, distributive social and legal. The commutative is the principle of equality, the distributive can be defined as the common good of equal sharing of what God has created. The social states that everyone has the right to a fair say in society and that legal justice is the legitimate obligation that government has to citizens. Human virtues form the soul with the habits of mind and will that support moral behavior, control passions, and avoidance. fishing. The virtues guide our conduct according to the precepts of faith and reason, leading us towards freedom based on self-control and towards the joy of living a good moral life. Compassion, responsibility, a sense of duty, self-discipline and restraint, honesty, loyalty, friendship, courage and perseverance are examples of desirable virtues for maintaining a moral life. Historically, we group human virtues around what are called the cardinal virtues. Finally, Aquinas' theory of natural law contains four different types of laws: eternal law, natural law, human law, and divine law. The way to understand these four laws and their relationships to each other is through the Eternal Law, so it is best to start with “Eternal Law.” Aquinas means God's rational design and plan for all things. And because the eternal Law is part of the mind of God, it has always existed and always will exist. The eternal Law is not simply something that God decided at some point to write down. Aquinas believes that everything has a purpose and follows a plan. Like Aristotle, he is a teleologist and believes that every object has a telos; the acorn has the telos of becoming an oak; the eye is a telos of vision; a rat that eats and reproduces. If something fulfills its purpose/plan, then it follows eternal law. Thomas Aquinas thinks that something 31.1 (2014): 1-19.