Lingchang Gui

Aquinas’ natural law theory contains a set of basic goods, such as survival, reproduction and the pursuit of truth. However, whether and how there is a hierarchical relationship among these goods remains disputed. Given the importance of Aquinas’ natural law theory for Christianity and the philosophy of law, this issue merits a closer investigation. By carefully examining various modern scholars’ theories and Aquinas’ texts, it is demonstrated that according to Aquinas, firstly, there are hierarchies of basic goods and sins; secondly, these hierarchies are horizontal and vertical according to the order of participation and the dignity of substances, respectively.Contribution: This research reconsiders the modern debate over Aquinas’ hierarchical theory of basic goods and provides a more authentic understanding of Aquinas’ own view, which can be applied to his theory of sin. Aquinas’ natural law theory can hence be clarified in a more profound way.

Aquinas’s analyses of the action process can be traced to a twofold structure: an end as a final cause determines a human action, while the action derives causally from the rational will. By comparing the transcendent relationship between God and His creatures with the special causal and noncausal relationships between human beings and his actions, this paper aims to provide a new perspective for understanding this structure. According to Aquinas, God is the ultimate end and the first agent for all creatures in a state of absolute transcendence. In contrast, human action partially participates in the divine mode of action so that a universal good as an end of action is still transcendentally related to individual actions while the rational will, as a second agent, causally and nontranscendentally contributes to the execution of action. Thus, Aquinas’s action theory is both explanatory and causal.