Saturday, June 21, 2008
Currently visiting my sister at the moment; everyone is up here. A quick word about Koi Palace--better than anything down in the South Bay, but ultimately not worth the drive or the amount of money you pay. (2x the price for special dishes, chow mein and the like. Not sure how much more expensive the dim sum is.) Still not sure when I will get regular internet service back.
Sierra Hull vids
Sittin on Top of the World (Sierra Hull and Friends)
Just When I Needed You (Sierra Hull and Friends)
Rock Hearts
Sierra Hull and Highway 111 play "Virgil Calhoun"
"Molly" Bluegrass Parlor Band with Sierra Hull
Lonesome Pines JAKES BLUEGRASS BAND 2005
Ron Block - Sierra Hull - Clinch Mountain Backstep
Sierra Hull on her debut album "Secrets"
alt
Her website.
Just When I Needed You (Sierra Hull and Friends)
Rock Hearts
Sierra Hull and Highway 111 play "Virgil Calhoun"
"Molly" Bluegrass Parlor Band with Sierra Hull
Lonesome Pines JAKES BLUEGRASS BAND 2005
Ron Block - Sierra Hull - Clinch Mountain Backstep
Sierra Hull on her debut album "Secrets"
alt
Her website.
Friday, June 20, 2008
Grease: "Hopelessly Devoted To You" Laura Osnes Broadway
Laura Osnes Interview Grease Broadway After-Party
Max Crumm and Laura Osnes on Fox
more
I haven't heard anything about the musical since the reality show aired. How's it doing? Heh.
You're the One that I Want
Laura Osnes Interview Grease Broadway After-Party
Max Crumm and Laura Osnes on Fox
more
I haven't heard anything about the musical since the reality show aired. How's it doing? Heh.
You're the One that I Want
Thursday, June 19, 2008
CBS.com has episodes of Family Ties and MacGyver up... Family Ties. Not that innocent, but much better than what we get today...
Coming up on EWTN
Fri 06/20/08 6:00 AM 3 AM
ST. THOMAS MORE: A HERO FOR OUR TIMES 0:30
Dr. Gerard Wegemer of the University of Dallas discusses the life and heroic virtues of St. Thomas More, who gave his life defending the Faith during the reign of Henry VIII.
Sun 06/22/08 6:30 AM 3:30 AM
DEFENDERS OF FAITH IN WORD AND DEED
St. John Fisher 0:30 A look at the life of St. John Fisher, the last Catholic Bishop of Rochester, martyred during the English Protestant Reformation.
ST. THOMAS MORE: A HERO FOR OUR TIMES 0:30
Dr. Gerard Wegemer of the University of Dallas discusses the life and heroic virtues of St. Thomas More, who gave his life defending the Faith during the reign of Henry VIII.
Sun 06/22/08 6:30 AM 3:30 AM
DEFENDERS OF FAITH IN WORD AND DEED
St. John Fisher 0:30 A look at the life of St. John Fisher, the last Catholic Bishop of Rochester, martyred during the English Protestant Reformation.
Contra Dance Training
Contra Dance Training Ch 1 - Introduction by Janet Shepherd
Contra Dance Training Ch 2 - Two Dancers
Contra Dance Training Ch 3 - Lessons for Four Dancers
Contra Dance Training Ch 4 - A Contra Line
Contra Dance Training Ch 5 - Come Dance With
Contra Dance Training Ch 6 - Called Dance I - Scott Russell
Contra Dance Training Ch 7 - Called Dance II - Scott Russell
Contra Dance Training Ch 8 - Contra Origins and the CCD
Contra Dance Training Ch 9 - Contra Credits
Chattahoochee Country Dancers, Atlanta, Georgia: website
Contra Dance Training Ch 2 - Two Dancers
Contra Dance Training Ch 3 - Lessons for Four Dancers
Contra Dance Training Ch 4 - A Contra Line
Contra Dance Training Ch 5 - Come Dance With
Contra Dance Training Ch 6 - Called Dance I - Scott Russell
Contra Dance Training Ch 7 - Called Dance II - Scott Russell
Contra Dance Training Ch 8 - Contra Origins and the CCD
Contra Dance Training Ch 9 - Contra Credits
Chattahoochee Country Dancers, Atlanta, Georgia: website
ECD videos
FolkMADness 2008 Saturday English Country Dance
Emerald City Regency Ball - Duke of Kent Waltz, 2, 3
Weekly English Country Dance Toronto Main
"Take a Dance" - ECD - Frolics in the Hey, Toronto
English Country Dance - Boatman (Toronto Frolics in the Hey)
Frolics in the Hey - "King of Poland" (danced)
Frolics in the Hey - Walk through - "Mad Robin"
Grand March English Country Dance Playford Ball
Arizona Contra Dance 2006 May Madness
Contra prom in Concord, part 1, 2, 3, 4, 5
Greenfield contra 5/24/08, part 1, 2, 3
Emerald City Regency Ball - Duke of Kent Waltz, 2, 3
Weekly English Country Dance Toronto Main
"Take a Dance" - ECD - Frolics in the Hey, Toronto
English Country Dance - Boatman (Toronto Frolics in the Hey)
Frolics in the Hey - "King of Poland" (danced)
Frolics in the Hey - Walk through - "Mad Robin"
Grand March English Country Dance Playford Ball
Arizona Contra Dance 2006 May Madness
Contra prom in Concord, part 1, 2, 3, 4, 5
Greenfield contra 5/24/08, part 1, 2, 3
Wednesday, June 18, 2008
UND Press publishes The Writings of Charles De Koninck, vol. 1
The Writings of Charles De Koninck
Volume One
Charles De Koninck
Edited and translated by Ralph McInerny
Amazon
Volume One
Charles De Koninck
Edited and translated by Ralph McInerny
The Writings of Charles De Koninck, Volume 1, introduces a projected three-volume series that presents the first English edition of the collected works of the Catholic Thomist philosopher Charles De Koninck (1906–1965). Ralph McInerny is the project editor and has prepared the excellent translations.
The first volume contains writings ranging from De Koninck’s 1934 dissertation at the University of Louvain on the philosophy of Sir Arthur Eddington, to two remarkable early essays on indeterminism and the unpublished book “The Cosmos.” The short essay “Are the Experimental Sciences Distinct from the Philosophy of Nature?” is also included and demonstrates for the first time De Koninck’s distinctive view on the relation between philosophy of nature and the experimental sciences. A comprehensive introductory essay by Leslie Armour outlines the structure and themes of De Koninck’s philosophy. The volume begins with a biographical essay by De Koninck’s son, Thomas.
Charles De Koninck was on the faculty of Québec’s Université de Laval and was Director of Laval’s philosophy faculty from 1939 to 1956. He determined the course of philosophy at Laval and in much of French Canada through his publications and his connections with the Roman Catholic Church. He lectured frequently in the United States, as well as in Latin America, Europe, and Canada.
“Charles De Koninck, perhaps because of his untimely death, is not as well known to English-speaking readers as Etienne Gilson and Jacques Maritain, but his work belongs to that same world-class scholarship as his notable contemporaries. It is almost an understatement to say that his contribution to the philosophy of science remains timely. Readers are fortunate that his former student, Ralph McInerny, has seen fit to collect and to translate, where necessary, some of De Koninck’s most important work for this volume.” —Jude P. Dougherty, The Catholic University of America
Amazon
Chapter 3 of Dr. Médaille's book is out
Chapter III: Political Economy as a Science
Science, Normative and Positive
I am puzzled by what is written here--if we were to use an Aristotelian-Thomistic account of scientific knowledge, the division would be between speculative and practical sciences, and one could make a correspondence to descriptive and normative sciences. I would deny that every science is both--theology is a science that would be both, but this does not seem to be the case with practical sciences like ethics or economics. These practical sciences may be founded upon "speculative truths," or principles that are grasped or intuited through the virtue of nous or understanding, but that does not mean that they are "speculative sciences," as St. Thomas understands the term.
Moreover, when we speak of something as normative, we are not talking about it adhering to criteria of truth. Rather, we mean that it is normative relative to us, it tells us what to do, it provides norms for our behavior.
wiki: normative science; positive science
Perhaps Dr. Médaille is trying to avoid problems associated with foundationalism, but his exposition of the criteria of truth has difficulties. What are the "criteria" for truth in scientia? Formal and material logic. (Which seem to have been combined by him into internal criteria.) I The only possible external check would be something Divinely Revealed--or Metaphysics with regards to first principles. But Metaphysics does not directly verify as "true" what we know about the physical world through nous or understanding. It can only show that an erroneous understanding of the material reality is false, and this by drawing upon what the opponent does know and concedes about the material universe. If the formal structure of the argument is valid, but an opponent does not assent to the conclusion or the premises, then our 'intuitive' knowledge of reality must be the arbiter.
And while the dependence of the sciences that he outlines here may be laudable in so far as it accords a privileged place to metaphysics, ultimately I think it is incorrect, since there is no real distinction between the various "branches" of natural philosophy--this is not a case of subalternation. There are specialized areas of study within natural philosophy, or phusike, but they are all united in natural philosophy. Also, one needs to be careful not to be reductionistic, as if higher-level entities are completely comprehensible through lower-level entities. This would be to deny reality (the existence and behavior of higher-level entities cannot be completely explained by the lower-level entities which are their components), and thereby get rid of the formal cause. One can say that higher-level entities are partially explained by the natures of the lower-level entities (~virtual powers), but this is not all there is to them.
More thoughts later if I have time.
Foundationalist Theories of Epistemic Justification (Stanford ...
Science, Normative and Positive
Let me suggest that the question is meaningless. Every science, insofar as it really is a science, is both positive and normative. Every science, insofar as it is a science, must be “normalized” to some criteria of truth. These truths will arise from two sources: an internal and an external source. The internal criteria involve a science’s proper subject matter and methodology. But these criteria are insufficient to found any science as a science. In addition, there must be external criteria of truth, and these truths can only come from one or more higher sciences. In the absence of such an external check, the science will merely be circular, dependent on nothing but itself and disconnected from the hierarchy of truth. Thus, for example, biology is responsible to chemistry, chemistry to physics, physics to metaphysics. No biologist can violate the laws of chemistry, and no chemist can reach a conclusion contrary to physics. Thus every science is responsible to its own methodology (and therefore “positive”) and to the higher sciences (and therefore “normative”). Every science has, therefore, both its own proper autonomy, based on its subject matter and methodology and its own proper connection to the near sciences, based on the hierarchy of truth. In speaking of the autonomy of a science, we should note that it is only a relative autonomy, not an absolute one. A scientist’s obligation to be faithful to his proper method does not relieve him of the obligation to higher truths. No science can provide its own criteria of truth without being merely circular. When a science attempts to do so, one of two things happens. The first possibility is that the science breaks up into mutually warring camps whose disputes can never be resolved because there are no accepted criteria of truth by which to resolve them. The second possibility is that the science becomes merely dogmatic, and no rational examination of its premises is permitted. In economics, both things have happened: the science is divided into warring factions with no arbiter of truth among them; the principles of the various factions have become dogmatic statements with little connection to reality.
I am puzzled by what is written here--if we were to use an Aristotelian-Thomistic account of scientific knowledge, the division would be between speculative and practical sciences, and one could make a correspondence to descriptive and normative sciences. I would deny that every science is both--theology is a science that would be both, but this does not seem to be the case with practical sciences like ethics or economics. These practical sciences may be founded upon "speculative truths," or principles that are grasped or intuited through the virtue of nous or understanding, but that does not mean that they are "speculative sciences," as St. Thomas understands the term.
Moreover, when we speak of something as normative, we are not talking about it adhering to criteria of truth. Rather, we mean that it is normative relative to us, it tells us what to do, it provides norms for our behavior.
wiki: normative science; positive science
Perhaps Dr. Médaille is trying to avoid problems associated with foundationalism, but his exposition of the criteria of truth has difficulties. What are the "criteria" for truth in scientia? Formal and material logic. (Which seem to have been combined by him into internal criteria.) I The only possible external check would be something Divinely Revealed--or Metaphysics with regards to first principles. But Metaphysics does not directly verify as "true" what we know about the physical world through nous or understanding. It can only show that an erroneous understanding of the material reality is false, and this by drawing upon what the opponent does know and concedes about the material universe. If the formal structure of the argument is valid, but an opponent does not assent to the conclusion or the premises, then our 'intuitive' knowledge of reality must be the arbiter.
Thus, for example, biology is responsible to chemistry, chemistry to physics, physics to metaphysics.
And while the dependence of the sciences that he outlines here may be laudable in so far as it accords a privileged place to metaphysics, ultimately I think it is incorrect, since there is no real distinction between the various "branches" of natural philosophy--this is not a case of subalternation. There are specialized areas of study within natural philosophy, or phusike, but they are all united in natural philosophy. Also, one needs to be careful not to be reductionistic, as if higher-level entities are completely comprehensible through lower-level entities. This would be to deny reality (the existence and behavior of higher-level entities cannot be completely explained by the lower-level entities which are their components), and thereby get rid of the formal cause. One can say that higher-level entities are partially explained by the natures of the lower-level entities (~virtual powers), but this is not all there is to them.
More thoughts later if I have time.
Foundationalist Theories of Epistemic Justification (Stanford ...
Hmm... what's going on over at Taki Mag? First there was the Buchanan-Lukacs fracas. Now there appears to be some sort of fight between John Zmirak and Daniel Larison, two writers I respect. (Edit--The post has been removed.) This in addition to the debate between Richard Spencer and Christopher Roach. Now Taki Mag prides itself as being a place where debate is welcome, in contrast to "leftist" sites which uphold some sort of ideology among all who participate. And Taki Mag does not put forth an unified declaration of principles and stances which represents the views of all of its contributors; rather it is a magazine for 'independent conservatives,' those seeking an alternative form of conservatism to neoconservatism and contemporary movement conservatism. But I think perhaps 'dry' academic arguments, put simply forward as premises and conclusions (or objections) might be a better way to go, then relying upon short essays in which one is tempted to make things personal. We will see if this is just some growing pains for the website, as new writers come on board and all learn to adjust to each other and become aware of each other's positions. But it is a bit disheartening to see controversy among conservatives handled so poorly by some.
I have a post in the works that includes a discussion about 'conservatism'; one of these days I will finish it. Recently Helen Rittelmeyer and Dr. Gottfried have written responses to a definition of conservatism offered by Ross Douthat. Should we abandon that name in favor of something else? Christians should be acting as witnesses to Christ and evangelizing their neighbors. Traditional conservatives and paleoconservatives seek to uphold "Western" culture and tradition, especially its moral [and political] norms. They [should?] also wish to engage in dialogue and working with all of good will (and who acknowledge to some degree the Natural Law?). But who is a better guardian of the Natural Law than the Church? Can a conservatism that is not rooted in Christian vocation and grounded in the Christian Tradition, and lacks the authoritative witness of the Magisterium, be sustained?
More from Mr. Douthat: Conservatism, Defined and Debated, Burke and Conservatism
I have a post in the works that includes a discussion about 'conservatism'; one of these days I will finish it. Recently Helen Rittelmeyer and Dr. Gottfried have written responses to a definition of conservatism offered by Ross Douthat. Should we abandon that name in favor of something else? Christians should be acting as witnesses to Christ and evangelizing their neighbors. Traditional conservatives and paleoconservatives seek to uphold "Western" culture and tradition, especially its moral [and political] norms. They [should?] also wish to engage in dialogue and working with all of good will (and who acknowledge to some degree the Natural Law?). But who is a better guardian of the Natural Law than the Church? Can a conservatism that is not rooted in Christian vocation and grounded in the Christian Tradition, and lacks the authoritative witness of the Magisterium, be sustained?
More from Mr. Douthat: Conservatism, Defined and Debated, Burke and Conservatism
Photos: Prince William in the Royal Navy
In this May 9, 2008 photo, Britain's Prince William, looks on, in his Royal Navy uniform. It was announced Saturday May 31, 2008, that Prince William is expected to join Royal Navy patrols searching for drug runners in the Caribbean waters during an attachment with the service. The future King could also find himself helping to provide humanitarian relief if a hurricane strikes the region during his deployment on the Frigate HMS Iron Duke.
(AP Photo/John Stillwell, Pool)
(AP Photo/John Stillwell, Pool)
(AP Photo/John Stillwell, Pool)
Britain's Prince William looks out, as he controls a 15-meter twin-engine launch boat for teaching the principles of ship handling, during a training session, as he begins his two-month attachment with the Royal Navy. at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety. (AP Photo/Lefteris Pitarakis, pool)
Britain's Prince William laughs during a training session, as he begins his two-month attachment with the Royal Navy. at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety. (AP Photo/Lefteris Pitarakis, pool)
Britain's Prince William, centre, walks with other officers on the static training vessel Hindostan, during a training session, as he begins his two-month attachment with the Royal Navy at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety.
(AP Photo/Lefteris Pitarakis, pool)
Britain's Prince William, center, begins his two-month attachment with the Royal Navy at the Britannia Royal Naval College, Dartmouth, England Tuesday June 3, 2008. Prince William begins a two-month deployment in the Royal Navy on Tuesday and is scheduled to spend time in every department on the ship, including weapons engineering, logistics, operations, and the ship's helicopter flights. (AP Photos/Barry Batchelor, Pool)
Britain's Prince William, left, talks to other members of his crew after he controlled a 15-meter twin-engine launch during a training session on the principles of ship handling, as he begins his two-month attachment with the Royal Navy. at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety. (AP Photo/Lefteris Pitarakis, pool)
Britain's Prince William takes the helm of a 15-meter twin-engine launch for teaching the principles of ship handling, during a training session as he begins his two-month attachment with the Royal Navy. at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety.
(AP Photo/Ministry of Defence, ho)
Prince William is pictured during a training session at Britannia Royal Naval college, in Dartmouth. William donned the blue uniform of the Royal Navy as he started a two-month attachment which will see him serving on patrols searching for Caribbean drug runners.
(AFP/Pool/Chris Ison)
Britain's Prince William, left, asks a question during a training session, as he begins his two-month attachment with the Royal Navy. at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June. 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety. (AP Photo/Lefteris Pitarakis, pool)
Britain's Prince William, left, sits with other officers during a training session, as he begins his two-month attachment with the Royal Navy. at Britannia Royal Naval college, in Dartmouth southwest England, Tuesday June 3, 2008. Sub-Lieutenant Wales, as he is known in the service, joined other naval recruits practicing maneuvers in the small vessel and will spend the next three weeks undergoing basic naval training, to learn core skills like navigation and sea safety. (AP Photo/Lefteris Pitarakis, pool)
Hayley Westenra, Summer Rain
Song with photos from that Japanese movie that P'lyn told me about (I can't remember the name at the moment.)
Hayley Westenra: never saw blue
Tuesday, June 17, 2008
Rod Dreher: Reason on the baby bust
Is the conservative narrative on fertility decline (which is, I think, secularization leads to fertility decline) correct? Does it give the primary cause at least? A transformation of culture, as people tainted by sin make use of tools to curtail child-bearing? (In the name of 'being responsible'?) Other than for "serious reasons," how could parents say one or two "is enough"? What has caused dropping fertility rates in developing countries? (Advocacy of contraception by both government organizations and NGOs?)
Is the conservative narrative on fertility decline (which is, I think, secularization leads to fertility decline) correct? Does it give the primary cause at least? A transformation of culture, as people tainted by sin make use of tools to curtail child-bearing? (In the name of 'being responsible'?) Other than for "serious reasons," how could parents say one or two "is enough"? What has caused dropping fertility rates in developing countries? (Advocacy of contraception by both government organizations and NGOs?)
A problem with saying rights are "God-given"?
In connection with the Declaration of Independence. For the moment I am ignoring the rights themselves that are enumerated in the Declaration of Independence, and the question of whether they are subjective passive rights or subjective active rights or both.)
It isn't the case that these rights have been Divinely Revealed to us, not in the form of Christian Tradition at any rate. They must then be discoverable by human reason alone, but nonetheless connected to God in some way. That is, rights [may] have their origin in Divine Law, in the form of the Natural Law, if they can be said to be "God-given."
If rights correlate to duties, then we can say that "God-given" rights correspond to "God-given" duties incumbent upon the individual or the government. But what are these duties, and of which virtues are they precepts? It is not enough to say that they are in some way derived from human nature (like the Natural Law is derived in some way from human nature -- which can be a very questionable way to explain the Natural Law)--one must talk about what goods are involved.
If the precept that is involved is one of charity, love of God and neighbor, then how can one possibly legislate concerning God-given rights, when one cannot legislate charity, which requires grace and cannot be induced through human law? One the other hand, if the rights that are spoken of are connected to justice (and thus can be an object of human legislation), is it not a bit misleading to connect them directly with God? Do we need to have the virtue of charity in order to have the virtue of justice? Perfect justice, yes, but not imperfect justice.
It is true that both human nature and its goods are given by God. Man is made in the image of God, having a spiritual side that other animals lack. But as I have written before, this principle is insufficient to explain the foundation of rights as being in justice, rather than charity. One must show how they are derived from the precepts of particular justice and legal justice. Legal justice is especially important, since it is the virtue that directly pertains to the common good of a political community. In so far as rights can be derived from the precepts of justice, which are a part of the Natural Law (or an extension of it, in human law), then they can be said to be "God-given."
We must then ask, what conception of legal justice and the common good do we find in Jefferson? How about the Anglo-American political tradition in general? Does the Anglo-American political tradition accept a more traditional notion of the common good, or does it get it from the Enlightenment or liberalism? It does not matter so much if the Natural Law in itself is ignored or even denied in this tradition, so long as the precepts and the goods they involved can be reconciled with a proper understanding of the Natural Law.
Human Rights (Stanford Encyclopedia of Philosophy)
Rights (Stanford Encyclopedia of Philosophy)
Jefferson on Politics & Government: Inalienable Rights
John Locke Foundation | John Locke: His American and Carolinian Legacy
Principle 3. Unalienable Rights From God
wiki
It isn't the case that these rights have been Divinely Revealed to us, not in the form of Christian Tradition at any rate. They must then be discoverable by human reason alone, but nonetheless connected to God in some way. That is, rights [may] have their origin in Divine Law, in the form of the Natural Law, if they can be said to be "God-given."
If rights correlate to duties, then we can say that "God-given" rights correspond to "God-given" duties incumbent upon the individual or the government. But what are these duties, and of which virtues are they precepts? It is not enough to say that they are in some way derived from human nature (like the Natural Law is derived in some way from human nature -- which can be a very questionable way to explain the Natural Law)--one must talk about what goods are involved.
If the precept that is involved is one of charity, love of God and neighbor, then how can one possibly legislate concerning God-given rights, when one cannot legislate charity, which requires grace and cannot be induced through human law? One the other hand, if the rights that are spoken of are connected to justice (and thus can be an object of human legislation), is it not a bit misleading to connect them directly with God? Do we need to have the virtue of charity in order to have the virtue of justice? Perfect justice, yes, but not imperfect justice.
It is true that both human nature and its goods are given by God. Man is made in the image of God, having a spiritual side that other animals lack. But as I have written before, this principle is insufficient to explain the foundation of rights as being in justice, rather than charity. One must show how they are derived from the precepts of particular justice and legal justice. Legal justice is especially important, since it is the virtue that directly pertains to the common good of a political community. In so far as rights can be derived from the precepts of justice, which are a part of the Natural Law (or an extension of it, in human law), then they can be said to be "God-given."
We must then ask, what conception of legal justice and the common good do we find in Jefferson? How about the Anglo-American political tradition in general? Does the Anglo-American political tradition accept a more traditional notion of the common good, or does it get it from the Enlightenment or liberalism? It does not matter so much if the Natural Law in itself is ignored or even denied in this tradition, so long as the precepts and the goods they involved can be reconciled with a proper understanding of the Natural Law.
Human Rights (Stanford Encyclopedia of Philosophy)
Rights (Stanford Encyclopedia of Philosophy)
Jefferson on Politics & Government: Inalienable Rights
John Locke Foundation | John Locke: His American and Carolinian Legacy
Principle 3. Unalienable Rights From God
wiki
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