![]() ![]() ![]() ![]() The thesis of my paper is that there are at least two main strategies to foster a non-heteronomous reading of Aquinas's theory of natural law and practical reason. However, if we take a slightly broader account of autonomy than Kant's, as the capacity to deliberate and to give oneself the moral law 1, rather than merely heeding the injunctions of others, we can claim Aquinas' practical reason not to be heteronomous, since it states the validity of the precepts of natural law by itself. a system that roots morality in maxims that can be deemed universal, and makes no reference to the individual's particular contingent experience (ethical formalism) – there is obviously no way to assume the presence of an autonomous reason in Aquinas' thought. If, following Kant, we take as autonomous only a system that justifies moral duty by means of reasons internal to the transcendental structure of the practical agency – i.e. Due to his theory of natural law, it is easy to take Thomas Aquinas, in a simplistic reading, as the champion of moral heteronomy, as Kant is that of moral autonomy. ![]()
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