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Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves 78-82).

Thesis (M. Div.)--Emmanuel School of Religion, 2004. / Vita. Includes bibliographical references (leaves 78-82).

The principal aim of this work is to ascertain a clear understanding of Clarke's moral theory, one which has suffered from neglect and misunderstanding. The assumption that his 'rational intuitionism' is given little if any epistemological grounding, is shown to be erroneous. This is done by drawing on his extensive work in the Letter to Dodwell and its Defenses. The secondary aim of this thesis is to show the relevance of Clarke's work to contemporary discussions in philosophy of mind, moral theory, and moral theology. The thesis has four parts. In Part I, the works of Clarke, relevant to his moral theory, are introduced. His influence in the eighteenth century is brought out, both in Britain and on the Continent. As regards his influence in moral theory, he is the likely goad that moved Hume to formulate 'Hume's Law,' that ought cannot be derived from is. Part II is an analysis of Clarke's philosophical work on the nature of the 'rational and moral agent.' His views are ascertained, clarified, and presented as the epistemological foundation of his moral theory. One conclusion that follows from this material is that the influential work of Clarke is sharply at odds with the 'historiographic orthodoxy' that views British thought about the problem of knowledge to be progressive refinements of Locke's anti-innatism. The Defences are directed to Anthony Collins, a deist and late disciple of Locke. There are also three major historical corrections that follow from the study of Clarke's work on the nature of mind. Two ideas that are usually attributed to Joseph Butler are actually Clarke's conceptions, e.g. the distinction between 'the strict' and 'the abstract'(or 'loose') concepts of personal identity, and the notion that memory does not constitute personal identity but rather presupposes and entails it. One other idea, usually attributed to Thomas Reid, is more properly credited to Clarke, namely, the theory of agent-causation. All three of these concepts are extremely important in contemporary philosophy of mind and theory of action. They constitute the epistemological ground of Clarke's moral theory. In Part III the moral epistemology uncovered in Part II is linked with Clarke's more well known views found in the Discourse. His usually nebulous concept of 'fitness' is assessed and defended against the major criticisms of Hume (in Treatise 3.1.1) and Hutcheson. His often degraded analogy between morals and mathematics is defended, and his views are distinguished from those of Thomas Burnet, another anti- Lockean writer. In Part IV, the moral theory proposed by Clarke argues for an employment of reason and revelation. It comes under sharp and extensive criticism from the deist Matthew Tindal. His criticisms, however, employ an either/or fallacy that is wholly inadequate as a refutation of Clarke's moral theology. A comparison of key ideas in the moral theologies (metaphysics) of Leibniz and Clarke is made, and the principle of imitation of the holiness of God is found to be the coherent and full expression of Clarke's moral theology.

Inaugural-Dissertation zur Erlangung der Doktorwürde bei der Hohen Philosophischen Fakultät der Universität Leipzig. / Lebenslauf: p. [73]-74. Includes bibliographical references.

The author's Habilitationsschrift--Julius-Maximilians-Universität Würzburg, 1983. / "Münchener Universitätsschriften. Katholisch-Theologische Fakultät"--P. 2. Includes indexes. Includes bibliographical references (p. [13]-25).

This thesis seeks to expand the self-critical resources of contemporary theological economic ethics by bringing the method of a pre-modern theologian and social commentator, Martin Luther (1483-1546), into interaction with that of a modern contribution to social ethics, the Swiss theologian Arthur Rich (1910-92). This thesis is the first substantial treatment in English of Rich’s magnum opus, Wirtschaftsethik. The demonstration of the thesis is undertaken by a close engagement with a selected publication of Luther (his 1519/20 Großer Sermon von dem Wucher) and of Rich (his masterwork, Wirtschaftsethik, published in two volumes in 1984 and 1990 respectively). The thesis does not simply describe Luther’s and Rich’s economic ethics, but demonstrates the way in which they operate, that is, their method. An introduction sets out the thesis, and defends its method. Chapter 1 introduces Luther’s sermon on usury, and situates it in its context. It then gives a commentary on Luther’s method, discussing its genre, the way in which Luther deploys Scripture and exploits doctrines with respect to ethics, and his concept of the twofold government of God. It analyses how Luther brings these theological motifs to bear on a particular economic question. Chapter 2 sketches Arthur Rich’s life and work, and presents Rich’s method as set out in Wirtschaftsethik. It discusses his understanding of ethics, his approach to Scripture, and his adoption of the thought of Max Weber and John Rawls. Chapter 3 brings our study of Luther to bear on Rich’s approach, noting strengths and weaknesses of Rich’s method. It questions some of Rich’s assumptions, and notes ways in which a more self-critical approach could have made his project more successful. A conclusion then summarises the argument, and makes tentative suggestions as to the wider applicability of the critical questions posed to Rich’s method by the analysis of Luther.

Thesis (D.Phil.(Theology))-University of Pretoria, 2007. / Includes bibliographical references (leaves 310-332)