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Two issues back, I spoke ill of a modern form of natural law theory that unsuccessfully attempts to translate an ancient tradition of moral reasoning into the incompatible language of secular reason. Because of an obscurity I allowed to slip into the fourth paragraph, several readers imagined that I was speaking in propria persona from that point on, rather than on behalf of a disenchanted modern rambling among the weed-thronged ruins; and some were dismayed. Edward Feser, for instance, issued a robust if confused denunciation, accusing me of numerous logical errors I did not commit and of being a Humean modernizer who doubts reason’s natural orientation toward the good. I suppose I should savor that as a refreshing change from the invective I usually attract; but, honestly, what most interested me about Feser’s argument were its fallacies, chief among them a notably simplistic understanding of such words as “revelation” and “supernatural.”

There is an old argument here, admittedly. Somewhere behind Feser’s argument slouches the specter of what is often called “two-tier Thomism”: a philosophical sect notable in part for the particularly impermeable partitions it erects between nature and grace, or nature and supernature, or natural reason and revelation, or philosophy and theology (and so on). To its adherents, it is the solution to the contradictions of modernity. To those of a more “integralist” bent (like me), it is a neo-scholastic deformation of Christian metaphysics that, far from offering an alternative to secular reason, is one of its chief theological accomplices. It also produces an approach to moral philosophy that must ultimately fail . . . . Continue Reading »

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