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This book argues that natural law – when construed as an epistemological and trans-cultural lingua franca, adjudged capable of legitimating the rational intelligibility and universal applicability of specific Christian moral principles within contemporary “secular” discourse – has failed.Through a detailed analysis of the contributions of three prominent natural law theorists who are located within a shared philosophical-theological tradition, namely, John Finnis, Jean Porter, and John Milbank, the text illuminates the extent to which this failure is as much intramural as it is extramural. Morgan explores how new horizons open up for natural law if the theological “unsaid(s)” are allowed to surface and the disremembering power of the secular mythos is overcome. The final chapter(s) of the book addresses one such horizon— that the theoretical fulcrum of the natural law lies not in its perceptual self-evidence or in its immanent secularity; but rather in its subtle provision of an immanent eschatology.
Gregory Morgan is Parish Priest of St Catherine Labouré Catholic Church, Australia. He is also Adjunct Lecturer in Philosophy at the University of Notre Dame, Australia, and at the Catholic Institute of Sydney.
Part One: Deconstruction IntroductionChapter OneThe “Windy Mysticism” Chapter Two On (“New”) Natural Law: John Finnis’ Analytical Response to its ‘Cultured Despisers’ Chapter ThreeJean Porter’s Scholastic Defence of Ethical Naturalism: Natural Law as a Theological Locus for Contemporary Moral ReflectionChapter Four John Milbank’s Genealogical Riposte: Natural Law as a Hylozoistic Re-Narration of Divine Government Part Two - Reconstruction Chapter Five Deconstructing the Secular Mythos Chapter Six An Eschatological and Anamnetic: Re-narration of Natural Law BibliographyIndex
Gregory Morgan's volume makes a cunning contribution to T&T Clark's Ressourcement Catholic Theology and Culture series. Less about finding ignored golden nuggets in the long tradition of Christian thinking, Morgan takes natural law and plays it off against contemporary thinkers in both Analytic and Continental philosophical theology. The upshot is that he usefully expands the types of questions one can pose about the framework of natural law reflection.