John Finnis - Knowledge

1986:, result in a thin account of practical reason. Finnis rejects arguments from queerness and naturalism that would deny objectivity to statements of value. Such objectiviy can be compared to that of colour: "postboxes in England are seen as red because they are red..."Red postbox" is not short for "red to human beings postbox" (p. 65). Redness is an 'anthropomorphic category'" (i.e. distinct from the object itself but still objectively true and valid). Finnis proposes the "transparency of reason", so that 'I think that p (since...)' is transparent for 'It is the case that p' or simply 'p'; and associates this line of reasoning to the nature of questions of (rather than about) conscience. Practical reasonableness operating along eight or nine basic requirements offers an intermediate principle that bridges the gap between basic goods and values. Finnis defends the possibility of freedom, the positing of which already involves an exercise in freedom (whether to believe in it or not). Any choice among basic goods must involve the exercise of freedom, since they are incommensurable. Such choices create vital commitments (through the expectation of consistency in future choices and actions) until such time as an incompatible choice is made (involving repentance from the previous choice). Choosing is apprehended by the intellect not only as A or B but much like knowledge or understanding, as involving a choice of character. The book also contains an extensive methodological critique of Kantian and utilitarian ethics. 1726:) that silence is ethical and meaningful since it is a locus of reflection and inner deliberation. He further argues (against extant UK Law) that the courts must distinguish direct intention from unintended side-effects, and cannot impute an intention based simply on foreseeability. "Of course, causing death as an unintended side effect is often an injustice, but that wrong is relative to the circumstances whereas the commandment protecting at least innocent human beings is not" The person who blows up a plane to receive the insurance money thereby killing the pilot, may not have intended to kill the pilot even if the pilot's death was foreseeable. On the other hand, Finnis charges with moral and legal responsibility anyone who consents to doing something conditionally on something else happening (preparatory intention) - as in the UK policy on nuclear deterrence, which includes the possibility of targeting civil populations in the event of a nuclear attack on UK cities. Finnis argues that 1873:'s conflation of knowledge with practical control undermines “human rights which had to be insisted on in the aftermath of Nazism and the like”. Since religious argument appeals to reasons, it is a valid exercise in public reason, and neither atheism nor agnosticism must be treated as the default position in public reason, deliberation, and decisions. Religion deserves constitutional protection and should be critically analysed by the courts for its soundness with general principles of natural reason. Rawls’ thesis could not stand against certain versions of Islam that would remove religious freedom (NB in n. 21 Finnis argues that Aquinas’ support for coercion against heretics was inherently unsound). Contra Augustine, Finnis argues that eternal life is not a beatific vision detached from our human experience but is the perfection of our morally significant choices 1739:). The traditional notion that means are intended in view of the end is thus rejected in favour of the distinction between intended ends (direct effect) and unintended side-effects (indirect effects). This explains, for example, why shooting out of a desire to kill the enemy is wrong whilst simply shooting to defend oneself is not. He further distinguishes between formal (intended) and material cooperation (side effects) in evil; voting for an amendment permitting abortion that has the effect of reducing the availability of abortion is not formal cooperation in the procurement of abortion, but may be material cooperation involving, for example, scandal to third parties. Finnis departs in several ways from 1869:'conviction of the existence of God', which “follows from the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe, including man with this capacity of looking far backwards and far into futurity…I deserve to be called a Theist”. Divine revelation enhances and corrects the understanding of natural reason, so that there is epistemic interdependence, a reflective equilibrium, between the two. In ideal epistemic conditions (absent self-interest and passions), there would be broad consensus on matters of right and wrong, which supports the appeal to a higher ordering principle (God). The belief in God has implications for how we act in the World. 60: 1898:, Finnis argues that morality is not external to the Law since the Law makes moral pursuits (e.g., cooperation among people) possible - "the Law presents itself as a seamless web" of people and transactions. A specific law or legal determination is an application of a general moral principle that can take many different forms. Thus, the process of practical reasoning leading to the elaboration of laws is not like "the omelette that can be made by following a recipe" (a concept further developed in Finnis' critique of 1698:'s identification of morality as a sentiment of sympathy leading to approbation or disapprobation, by noting that Hume also expected such sentiments to be recognised and agreed to by others. Thus, Hume's morality is based on reasonableness rather than sympathy, notwithstanding "Hume's formal and vigorous protestations to the contrary". Finnis identifies reasonableness with the disinterested and impartial perspective which seeks to understand what is best for everyone at a certain point in time. According to Finnis, 1857:'s refusal to countenance questions about ultimate origins led to “the fantasy of self-creation”. Faith follows from the "rational necessity of adhering to those norms of rational inquiry and judgment needed... to overcome ignorance, illusion and error"; science seeks causes and treats chance as residuum of coincidence. An argument for necessity or causeless-ness of the Universe is not reasonable, since neither is discoverable in any of the Universe's component entities or states of affairs. Finnis rejects 303: 1241: 3767: 3777: 1253: 2362: 2196: 1681:) and political decisions. In view of this, the discussion has been largely structured around notions of intentionality, prudence, moral choices, and notions of fairness. The discussion on Religion appeals to wider considerations. This is followed by a brief discussion of Finnis's Philosophy of Law. The last section summarises the epistemological and ontological underpinnings of Finnis' philosophy, as captured in his 3792: 1755:) fails to offer ethical guidance because it is concerned with the selection of means and fails to specify what the ends are; yet, Aquinas' solution of this problem has often been misinterpreted. Ends are the basic goods and prudence is concerned with deliberation both about them and about the means of achieving them, in both cases guided by practical reasoning. Virtue is not simply the outcome of 1926:, Finnis rejects "survival" as a central feature of the Law: "human rationality can also reflect that the arbitrariness involved in unrestricted self-preference is itself a deviation from 'rationality'...". He further rejects Hart’s theory of action, so that normativity follows from reasons not decisions. In his Grand Tour of Legal History, Finnis shows that the 1885:. This section summarises some of his contributions in Parts one and two of his Philosophy of Law. In Part Three of his Philosophy of Law Finnis offers a critical account of legal reasoning (incl. notions of rights and analogical reasoning), and in Part Four he addresses the legal challenges posed by revolutions and the possibility of voting for unjust laws. 1894:

consider the overall system of Law to be fair (the Golden rule) because it supports shared interests grounded on the promotion of basic goods. Unjust laws are not laws in the proper sense, "though they may still count in reasonable conscious deliberations, and certainly warrant attention and description". Against

1982:' shows that desires cannot guide ethics, since no one would choose a lifetime of pleasure over one of achievement. People are attracted to the basic goods in the search for "perfection", rather than Humean satisfaction. Thin theories of the good that pretend to satisfy the needs of everyone, such as that offered by 1805:. Neither can Kant's claim that 'nature's end' should be respected, since by nature he meant the natural sciences. Finnis notes that Aquinas never sought to resolve moral problems on proportionalist arguments such as the notion of "choosing the lesser evil"; yet, Kant in his 'casuistical questions' falls into both 2056:

significance. ...The plain fact is that those who propound 'gay' ideology have no principled moral case to offer against (prudent and moderate) promiscuity, indeed the getting of orgasmic sexual pleasure in whatever friendly touch or welcoming orifice (human or otherwise) one may opportunely find it.

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sees Finnis's list of proposed basic goods as plausible, but notes that "Finnis's account becomes more controversial when he goes on to specify the basic requirements of practical reasonableness". He sees Finnis's requirement that practical reason requires "respect for every basic value in every act"

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and others, Finnis argues that it is wrongful to intentionally take innocent life even in extreme situations in which the very existence of society is at stake. Following Aristotle, Finnis gives great importance to the basic good of friendship in his own deliberation because it involves disinterested

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A unifying theme running through Finnis' writings is the importance he attributes to human freedom, as the ability to make decisions about the kind of life one wants to live. Such decisions involve choices among incommensurable basic goods, which practical reason must order to achieve desired ends.

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This book sets out the ontological and epistemological foundations of Finnis' work. This includes rejection of the notion that human goods result from human desires, in favour of the view that they are actualizations of, and participation in, basic goods. Thus, "epistemology is not the 'basics of

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of every aspect of Law, including the meaning of rights, authority, legal methodology, institutionality, tort law, contract law, criminal law, international law, and so on. Finnis argues that the definition of Law "cannot be resolved by any purely ‘analytical’ technique aspiring to be neutral", it

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as morality: what I should do and what type of person I should be". This is the central (or most meaningful) feature of the Law, against which the improvement of any legal system is predicated. Individuals will only obey specific laws that work against their interests or are unjust, if they

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toward various goods and bads as concretely remembered, experienced, or imagined" in view of integral human fulfilment (cf, the Aristotelian mature person of reasonable character). Analoguously, decisions about what speed to drive on a private road, or whether to have the institution of trusts in

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On the basis of experience of facts, possibilities and outcomes, one easily understands basic forms of human good as good for oneself and other human beings, and one's will is fundamentally one's response to this understanding. "Ought" does not follow from "is", since the first principles of

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reached as aforesaid. Rival interpretations of the Law can be compared on two dimensions: the fit with the legal materials (e.g., precedent) and moral soundness. Hard cases occur when the best interpretation on fit is different from he best interpretation on moral soundness. Since fit and moral

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Moral decision-making involves seeking integral human fulfilment by responding to "the reasons for action, the practical reasons, that each basic good provides". From this it follows that one must not intentionally do harm to others, or intend evil to achieve good; on the contrary, one must act

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but it also requires an attraction towards the end and the selection of means. The choice of some basic goods may result in the detriment or even the suppression of others, provided that the latter is not intended. Contraception, abortion and euthanasia are wrong insofar as they involve direct

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and a Permanent Senior Distinguished Research Fellow at Notre Dame's de Nicola Center for Ethics and Culture. He acted as adviser to several Australian State governments, especially Queensland and Western Australia, mostly on the States' relations with the federal Government and with the United

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In short, sexual acts are not unitive in their significance unless they are marital (actualizing the all-level unity of marriage) and (since the common good of marriage has two aspects) they are not marital unless they have not only the generosity of acts of friendship but also the procreative

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theory. Finnis argues that the state should deter public approval of homosexual behaviour while refusing to persecute individuals on the basis of their sexual orientation, basing this position not on the claim that homosexual sex is unnatural but on the idea that it cannot involve the union of

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Finnis earlier argues in the article that same-sex activity "cannot express or do more than is expressed or done if two strangers engage in such activity to give each other pleasure, or a prostitute pleasures a client to give him pleasure in return for money." Sullivan believes that such a

1685:. This selection of topics included in this short article cannot do justice to the vast corpus of Finnis' writings, encompassing philosophical, legal, political and religious topics, and argumentation with leading thinkers in those fields. The reader is directed to explore his writings. 1935:

must "engage to some extent in reflexion on the moral order…" with implications for anyone involved in the making and application of laws. Hart's internal point of view only makes sense as a method in social science if it presupposes the understanding of the basic goods.

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requires the adoption by the moralist of the perspective of the acting person. The implication is that no act in intrinsically sinful, rather its sinfulness is a function of the acting person's intention, will or purpose (in line with Aquinas' distinction between

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and consequentialism "like nothing so much as late twentieth-century academic ethics". Finnis claims that utilitarianism appeals to sub-rational desires (happiness, desire, sensible impulse, sensous motives...). Moreover, utilitarianism is not undermined by

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A mature exercise of freedom would avoid intentionally infringing any of the basic goods, and would in different ways and to different extents, foster their realization. At the collective level, we find a similar logic guiding the making of Laws (

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doctrine. For Finnis there are eight basic goods; life, knowledge, play, aesthetic experience, sociability of friendship, practical reasonableness, religion and marriage. His Fundamentals of Ethics collect six Carroll Lectures Finnis delivered at

1702:"wavers on one of the central matters in issue in his meditations", since propositions of empirical fact are not necessarily true. Yet, Finnis defends the self-evidence of truth using formal logic by appealing to "retorsive arguments". 2002:

has described Finnis's views by stating: "Some of John Finnis's views are very controversial. For example, in defending his long-held position against same-sex marriage and same-sex coupling, he once compared them to bestiality."

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practical reasoning are not deduced logically but are understood immediately by the intellect. Morality is a consequence of reflecting on the basic goods as a whole and their implications for human flourishing. Finnis dismisses

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and analytical circles. Craig Paterson sees his work as interesting because it challenges a key assumption of both neo-Thomist and analytical philosophy: the idea that a natural law ethics must be based upon an attempt to

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procreation and emotional commitment that heterosexual sex can, and is therefore an assault on heterosexual union. The following excerpts, for example, come from his 1994 essay "Law, Morality, and 'Sexual Orientation'":

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Positive laws do not acquire their authority from conceptual coherence (in fact, contradictory laws can coexist) or derivation from an established process. Instead, their authority derives from morality; Law "occupies

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conservative position is vulnerable to criticism on its own terms, since the stability of existing families is better served by the acceptance of those homosexuals who are part of them. Other scholars, such as

1814:, since pluralism is neither concerned with truth or attention to evidence or insight, but rather with opinions - thereby resorting to lust, terror, self-preference or inertia as the basis for decision-making. 1947:

dismissed natural law because he refused to accept the objectivity of values, that is, their accessibility to the intellect (as did Hart). Finnis provides an account of positive law according to

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of Princeton University, and John Keown of Georgetown University. In 2013 George and Keown summarised some of Finnis's media work as "He has, for example, debated embryo research with

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shaped the World in the way he thought best - that it is better to suffer wrong than do it. Any attempt to justify Socrates's choice through looking at foreseeable consequences (

1943:’s notion of natural law served no purpose in his conception of law because it is impoverished, as it took "the naked individual in his state of nature as the standard". 1710:

Finnis' writings evidence a keen concern to protect the individual from abuse by the institution, by highlighting the preeminence of the individual's subjectivity. Thus, using

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arguments also fail because they are concerned with the avoidance of internal contradiction through universalization. But logic cannot explain moral choices,

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in Aquinas is the outcome of the harmonious development of all basic goods but that it cannot be achieved in this life (imperfect beautitude).

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Unpublished paper, read to Catholic student societies in Oxford in 1990, and, with revisions, in 1998 (in Collected Essays, Volume V).

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from 1989 to 2010, where he is now Professor of Law and Legal Philosophy Emeritus. He is also the Biolchini Family Professor of Law,

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fairly towards others. Fairness does not involve rational commensuration of goods vs bads; rather it is guided by the

1504:, had visited her under house arrest and brought her the news "that a friend, John Finnis" had nominated her for the prize. 2380: 1623: 1373: 1020: 860: 3896: 3911: 3871: 3556: 3131: 2780: 2375: 2137: 2088: 1300: 885: 36: 2237:"Permanent Senior Distinguished Research Fellows // De Nicola Center for Ethics and Culture // University of Notre Dame" 2094: 1906:). Finnis rejects the following as valid accounts of legal practical reasoning: the Economic Analysis of the Law, 1765:

love, which goes beyond a mere sense of obligation towards others, and is thus an ideal foundation for morality (contra

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ethics'" (p. 21), rather ethics is concerned with reasoning about basic goods as experienced by the individual.

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The right to receive assistance in suicide and euthanasia, with particular reference to the law of the United States

3800: 3467: 1454: 3222: 2275: 1500:. Aung San Suu Kyi won the prize but did not receive it until June 2012, when she recalled how her late husband, 1392:, the country's highest civilian honour, for his eminent service as a jurist and legal scholar. He was appointed 1309: 907: 45: 1003: 3941: 3866: 3586: 1882: 1678: 1514: 1048: 880: 611: 142: 3931: 3728: 3658: 3317: 2599: 1313: 1104: 947: 917: 890: 175: 49: 3936: 3861: 3199: 1936: 1118: 845: 3663: 3104: 2332: 2162: 1180: 1053: 870: 498: 206: 3770: 3462: 3174: 2438: 1474: 978: 850: 124: 3795: 1435: 1015: 937: 840: 651: 292: 3745: 3633: 3618: 3610: 3492: 1841:

right interpretation of the hard case, and the solution must be achieved on the basis of fairness.

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Religion is a free act to collaborate with God's expectations of our human flourishing.

3734: 3723: 3227: 2078: 1528: 1485:, with reference to Australian federal constitutional law. Also in 1962, Finnis converted to 1397: 1369: 1361: 1225: 1158: 1030: 968: 874: 864: 854: 548: 20: 2354: 2222: 2188: 3826: 3683: 3623: 3422: 3327: 2172: 2036: 1478: 1441: 1353: 1215: 327: 194: 128: 59: 8: 3257: 1850: 1699: 1245: 1139: 714: 337: 332: 3482: 2124: 3576: 3566: 3337: 3242: 2316: 1979: 1940: 1727: 1715: 1470: 1389: 1381: 1152: 993: 927: 631: 480: 382: 184: 168: 3407: 3297: 2361: 2195: 1719: 3785: 3776: 3546: 3397: 3367: 3184: 3164: 3149: 3027: 2415: 2342: 2176: 2118: 2031: 1911: 1740: 1655: 1641: 1627: 1609: 1601: 1587: 1573: 1559: 1519: 1497: 1486: 1322: 794: 646: 571: 455: 397: 247: 3402: 3262: 2102:"Economy or Explication? Telling the Truth About God and Man in a Pluralist Society" 3648: 3292: 3189: 3019: 2083: 2066: 2012: 1931: 1862: 1786: 1493: 1466: 1412: 1346: 1257: 470: 450: 425: 268: 251: 235: 216: 119: 1317:(born 28 July 1940) is an Australian legal philosopher and jurist specializing in 3740: 3596: 3536: 3526: 3427: 3392: 3387: 3247: 3232: 3159: 2043: 2016: 1903: 1858: 1827:

through commensuration of alternative options based on "one's own differentiated

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The Mismeasure of Desire: The Science, Theory, and Ethics of Sexual Orientation

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derive normative (or "ought") statements from descriptive (or "is") statements

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Finnis's work on natural law ethics has been a source of controversy in both

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English Law, are made by communities not based on rational judgement but on

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Finnis is an author of several philosophical works. His best known work is

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choices against the basic good of life, which they ordinarily do. Against

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unpublished essay: Individuals, Communities, and Postmodernsm: Some Notes

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as a major influence and collaborator. He has made contributions to

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The idea of judicial power, with special reference to Australian law

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The Idea of Judicial Power, with Special Reference to Australian Law

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Finnis, John (1994). "Law, Morality, and "Sexual Orientation"".

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in the Summer of 2000, in Religion and Public Reasons, p. 340

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The Good of Marriage and the Morality of Sexual Relations

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in ethics and also to support the moral viewpoint of the

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Australian Commanders of the Order of the British Empire

2469:(Oxford and New York ed.). Oxford University Press. 1531:

in 1982. He has published five collections of essays:

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with a leading Dutch euthanasiast on the same channel's

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His practice at the English Bar saw him in cases in the

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Finnis was Professor of Law and Legal Philosophy at the

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Natural Law and Natural Rights, 68-69, 385; Essay 2009c

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Finnis notes that Aristotle's discussion of prudence (

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He has supervised several doctoral students including

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Stephen Buckle, "Natural Law" in Peter Singer (ed.),

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The Governor-General of the Commonwealth of Australia

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For the explorer and settler of South Australia, see

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The Profound Injustice of Justice Posner on Marriage

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Washington D.C.: Georgetown University Press, 1983.

3068:Virtually Normal: An Argument About Homosexuality 2623:Essay 2001a, with Germain Grisez and Joseph Boyle 2027:, which in his view undermines its plausibility. 1837:soundness are incommensurable, there cannot be a 3818: 1551:. Below is a complete list of his publications. 3014:. In Pugh, Matthew S.; Paterson, Craig (eds.). 2598:Address to an international conference held at 2519:. Oxford and New York: Oxford University Press. 2504:. Oxford and New York: Oxford University Press. 2484:. Oxford and New York: Oxford University Press. 1620:Moral Absolutes: Tradition, Revision and Truth, 2938: 2936: 2908: 2906: 2797: 2795: 2793: 2791: 2789: 2758: 2756: 2754: 2752: 2724: 2722: 2720: 2718: 2716: 2714: 2712: 2710: 2079:Aquinas' Moral, Political and Legal Philosophy 1558:Oxford: Clarendon Press, 1980; 2nd ed., 2011. 3105: 3000:. Blackwell Publishers, 1997, ch. 13, p. 171. 2619: 2617: 1277: 2019:on a range of contentious issues, including 1793:), or by comparing values with 'disvalues' ( 1638:Aquinas: Moral, Political, and Legal Theory, 1518:(1980, 2011), a seminal contribution to the 1394:Commander of the Order of the British Empire 2933: 2903: 2786: 2749: 2707: 2320:(Supplement). 31 December 2022. p. N9. 1803:which concern who one wants to be or become 1448: 1386:2019 Queen's Birthday Honours for Australia 3917:Academic staff of the University of Malawi 3887:Legal scholars of the University of Oxford 3112: 3098: 3016:Analytical Thomism: Traditions in Dialogue 2614: 2073:A Selection of Articles and Video Lectures 1861:’ appeal to ever increasing complexity in 1284: 1270: 58: 2855:Essay 2003b., in Philosophy of Law, p. 30 2412:Gorsuch: The Judge Who Speaks for Himself 2324: 1966: 1930:tradition offers a superior account than 1881:Finnis's concept of Law is elaborated in 1666: 1584:Nuclear Deterrence, Morality, and Realism 3629:Fundamental theory of Catholic canon law 3009: 2930:Essay 2005d, in Philosophy of Law p. 169 2668:Prudence about Ends, in Reason in Action 2310: 16:Australian legal scholar and philosopher 3084:. Oxford University Press, 1999. p. 356 3018:. London: Routledge. pp. 171–194. 2900:Essay 1989b, in Philosophy of Law p. 75 2873:Essay 1984b, in Philosophy of Law p. 51 2864:Essay 1984b, in Philosophy of Law p. 50 2828:Essay 2003b in Philosophy of Law, p. 42 2409: 2160: 2069:, have also criticised Finnis's views. 1789:), or by commensurating good with bad ( 1640:Oxford: Oxford University Press, 1998. 1481:degree with a thesis on the concept of 974:Australians for Constitutional Monarchy 3819: 3046: 2551:Reason, Universality and Moral Thought 2539:Reason, Universality and Moral Thought 2514: 2479: 2464: 2449: 2330: 2154: 2125:Law, Morality and "Sexual Orientation" 1781:By choosing not to become a murderer, 1004:Ramsay Centre for Western Civilisation 3852:Fellows of University College, Oxford 3093: 2495: 2493: 2491: 1955:, and engages in a sharp critique of 1439:, and written on eugenic abortion in 1187:The Fabrication of Aboriginal History 3907:Alumni of University College, Oxford 3892:Companions of the Order of Australia 3837:21st-century Australian philosophers 3832:20th-century Australian philosophers 3012:"Aquinas, Finnis and Non-naturalism" 2381:Faculty of Law, University of Oxford 2341:(PhD thesis). University of Oxford. 2276:"2019 Queen's Birthday Honours List" 2089:Natural Law: The Classical Tradition 1876: 1624:Catholic University of America Press 1325:. He is an original interpreter of 1021:Australian National Flag Association 3791: 3557:Elements of the Philosophy of Right 2781:The Autobiography of Charles Darwin 1922:' original position. Against 1652:The Collected Essays of John Finnis 1411:of the Federal Court of Australia, 1400:for services to legal scholarship. 13: 3071:. Picador: London, 1996. pp. 98–99 2499: 2488: 2414:. Threshold Editions. p. 47. 2292:from the original on 13 April 2021 2210:Objectivity and Content in Ethics, 14: 3953: 3847:Australian political philosophers 3119: 2951:1967b in Philosophy of Law p. 208 2268: 2131: 1477:, in 1962, where he obtained his 3877:University of Notre Dame faculty 3790: 3775: 3766: 3765: 2360: 2194: 1776: 1469:(LL.B.) degree there, winning a 1425:and with Jonathan Glover in the 1251: 1239: 301: 3927:Australian emigrants to England 3074: 3059: 3040: 3003: 2990: 2981: 2972: 2963: 2954: 2945: 2924: 2915: 2894: 2885: 2876: 2867: 2858: 2849: 2840: 2831: 2822: 2813: 2804: 2774: 2765: 2740: 2731: 2698: 2689: 2680: 2671: 2662: 2653: 2644: 2635: 2626: 2605: 2592: 2583: 2574: 2565: 2556: 2544: 2532: 2523: 2508: 2473: 2458: 2443: 2428: 1994:In his book on Finnis' student 1963:as failing on their own terms. 1743:'s understanding of intention. 1671: 1556:Natural Law and Natural Rights, 1507: 1380:. He was appointed an honorary 3902:Fellows of the British Academy 3587:Natural Law and Natural Rights 2368: 2331:Finnis, John Mitchell (1965). 2304: 2243: 2229: 2215: 2202: 1883:Natural Law and Natural Rights 1679:Natural Law and Natural Rights 1515:Natural Law and Natural Rights 1049:Centre for Independent Studies 143:Natural Law and Natural Rights 1: 3882:Notre Dame Law School faculty 2650:Fundamentals of Ethics, p. 68 2161:Gorsuch, Neil McGill (2004). 2148: 2011:as intended both to rule out 1455:St. Peter's College, Adelaide 886:Shooters, Fishers and Farmers 2482:Human Rights and Common Good 1998:while at Oxford University, 1705: 1541:Human Rights and Common Good 7: 3664:Libertarian theories of law 2517:Religion and Public Reasons 1891:the same place in the world 1844: 1817: 1746: 1688: 1549:Religion and Public Reasons 1461:, where he was a member of 1181:Conservatism in New Zealand 1054:Institute of Public Affairs 923:Conservative National Party 881:Pauline Hanson's One Nation 10: 3958: 3912:Australian Rhodes Scholars 3872:Adelaide Law School alumni 3175:International legal theory 2600:Queens' College, Cambridge 1989: 1475:University College, Oxford 979:Australian Christian Lobby 908:Commonwealth Liberal Party 903:Christian Democratic Party 125:University College, Oxford 18: 3842:Australian legal scholars 3761: 3692: 3609: 3516: 3198: 3140: 3127: 1718:, Finnis argues (against 1016:Australian Academy of Art 294:Conservatism in Australia 274: 261: 241: 227: 215: 200: 190: 174: 164: 154: 150: 135: 111: 75: 57: 30: 3746:Rational-legal authority 3634:German historical school 3619:Analytical jurisprudence 3010:Paterson, Craig (2006). 1449:Early life and education 1026:King and Empire Alliance 283:This article is part of 3897:Honorary King's Counsel 3714:Judicial interpretation 2659:Sent. III d.33 q.2 a.3c 2467:Intentions and Identity 2095:The Priority of Persons 1570:Fundamentals of Ethics, 1453:Finnis was educated at 1246:Conservatism portal 1221:Liberalism in Australia 1195:Liberal Party factions 1069:Samuel Griffith Society 1059:Menzies Research Centre 943:National Defence League 836:Democratic Labour Party 350:One-nation conservatism 159:Contemporary philosophy 3801:WikiProject Philosophy 3155:Critical legal studies 2410:Greenya, John (2018). 2384:. 2011. Archived from 2091:PDF (Internet Archive) 2058: 1968:Fundamentals of Ethics 1961:critical legal studies 1683:Fundamentals of Ethics 1667:Selected Contributions 1537:Intention and Identity 1492:Finnis is a friend of 1459:University of Adelaide 1074:H. R. Nicholls Society 999:National Civic Council 984:Coalition for Marriage 891:United Australia Party 323:Australian nationalism 256:Philosophy of religion 116:University of Adelaide 3942:Natural law ethicists 3867:Catholic philosophers 3724:Law without the state 3049:Notre Dame Law Review 3024:10.4324/9781315262604 2998:A Companion to Ethics 2891:Essay 1984b and 1989b 2553:, in Reason in Action 2515:Finnis, John (2011). 2480:Finnis, John (2011). 2465:Finnis, John (2011). 2450:Finnis, John (2011). 2053: 1912:Co-ordination problem 1529:Georgetown University 1522:and a restatement of 1398:2023 New Year Honours 1362:Notre Dame Law School 1226:Politics of Australia 938:National (Queensland) 831:Australian Christians 21:John Finnis (captain) 3932:Analytic theologians 3684:Virtue jurisprudence 3624:Deontological ethics 2562:Essays 1977a; 2005b) 2225:. 14 September 2020. 2212:in Reason in Action. 2173:University of Oxford 1918:'s rationality, and 1479:Doctor of Philosophy 1442:The Sunday Telegraph 1431:discussed euthanasia 1376:. He is a member of 1354:University of Oxford 1297:John Mitchell Finnis 1258:Australia portal 1216:Liberal conservatism 1064:Page Research Centre 933:Liberal (Queensland) 328:Liberal conservatism 195:University of Oxford 80:John Mitchell Finnis 3937:Analytical Thomists 3862:Philosophers of law 2541:in Reason in Action 2388:on 7 September 2011 1851:Friedrich Nietzsche 1714:'s dialogue of the 1700:Ludwig Wittgenstein 1119:The Daily Telegraph 928:Family First (2002) 846:Katter's Australian 841:Family First (2021) 3577:The Concept of Law 3567:Pure Theory of Law 3065:Sullivan, Andrew. 2355:uk.bl.ethos.671295 2317:The London Gazette 2189:uk.bl.ethos.401384 1980:experience machine 1941:William Blackstone 1728:Veritatis Splendor 1471:Rhodes scholarship 1465:. He obtained his 1463:St. Mark's College 1390:Order of Australia 1153:Sky News Australia 994:Cormack Foundation 918:Conservative Party 383:Limited government 185:Natural law theory 169:Western philosophy 3814: 3813: 3786:Philosophy portal 3547:The Spirit of Law 3185:Philosophy of law 3165:Economic analysis 3150:Constitutionalism 3033:978-1-315-26260-4 2502:Philosophy of Law 2452:Reasons in Action 2421:978-1-5011-8038-5 2143:Religious Liberty 1978:metaphor of the ' 1877:Philosophy of Law 1733:in genere naturae 1660:978-0-19-968993-4 1646:978-0-19-878085-4 1632:978-0-8132-0745-2 1622:Washington D.C.: 1614:978-0-8147-2604-4 1606:978-0-8147-2603-7 1592:978-0-19-824791-3 1578:978-0-87840-408-7 1564:978-0-19-959913-4 1545:Philosophy of Law 1520:philosophy of law 1498:Nobel Peace Prize 1487:Roman Catholicism 1323:philosophy of law 1294: 1293: 969:Advance Australia 948:Nationalist Party 278: 277: 248:Philosophy of law 228:Doctoral students 3949: 3794: 3793: 3779: 3769: 3768: 3649:Legal positivism 3602: 3592: 3582: 3572: 3562: 3552: 3542: 3532: 3190:Sociology of law 3114: 3107: 3100: 3091: 3090: 3085: 3078: 3072: 3063: 3057: 3056: 3044: 3038: 3037: 3007: 3001: 2994: 2988: 2985: 2979: 2976: 2970: 2967: 2961: 2958: 2952: 2949: 2943: 2940: 2931: 2928: 2922: 2919: 2913: 2910: 2901: 2898: 2892: 2889: 2883: 2880: 2874: 2871: 2865: 2862: 2856: 2853: 2847: 2844: 2838: 2835: 2829: 2826: 2820: 2817: 2811: 2808: 2802: 2799: 2784: 2778: 2772: 2769: 2763: 2760: 2747: 2744: 2738: 2735: 2729: 2726: 2705: 2702: 2696: 2693: 2687: 2684: 2678: 2675: 2669: 2666: 2660: 2657: 2651: 2648: 2642: 2639: 2633: 2630: 2624: 2621: 2612: 2609: 2603: 2596: 2590: 2587: 2581: 2578: 2572: 2569: 2563: 2560: 2554: 2548: 2542: 2536: 2530: 2527: 2521: 2520: 2512: 2506: 2505: 2497: 2486: 2485: 2477: 2471: 2470: 2462: 2456: 2455: 2447: 2441: 2432: 2426: 2425: 2407: 2398: 2397: 2395: 2393: 2372: 2366: 2365: 2364: 2358: 2328: 2322: 2321: 2308: 2302: 2301: 2299: 2297: 2291: 2285:. 10 June 2019. 2280: 2272: 2266: 2265: 2263: 2261: 2247: 2241: 2240: 2233: 2227: 2226: 2219: 2213: 2206: 2200: 2199: 2198: 2192: 2171:(DPhil thesis). 2158: 2115: 2114:on 22 July 2010. 2113: 2107:. 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George 217:Doctoral advisor 138: 93: 89: 87: 62: 52: 43: 28: 27: 3957: 3956: 3952: 3951: 3950: 3948: 3947: 3946: 3817: 3816: 3815: 3810: 3796:WikiProject Law 3757: 3741:Question of law 3688: 3605: 3600: 3590: 3580: 3570: 3560: 3550: 3540: 3537:Treatise on Law 3530: 3512: 3194: 3160:Comparative law 3136: 3123: 3118: 3088: 3080:Stein, Edward, 3079: 3075: 3064: 3060: 3045: 3041: 3034: 3008: 3004: 2995: 2991: 2986: 2982: 2977: 2973: 2968: 2964: 2959: 2955: 2950: 2946: 2941: 2934: 2929: 2925: 2920: 2916: 2911: 2904: 2899: 2895: 2890: 2886: 2881: 2877: 2872: 2868: 2863: 2859: 2854: 2850: 2845: 2841: 2836: 2832: 2827: 2823: 2818: 2814: 2809: 2805: 2800: 2787: 2779: 2775: 2770: 2766: 2761: 2750: 2745: 2741: 2736: 2732: 2727: 2708: 2703: 2699: 2694: 2690: 2685: 2681: 2676: 2672: 2667: 2663: 2658: 2654: 2649: 2645: 2640: 2636: 2631: 2627: 2622: 2615: 2610: 2606: 2597: 2593: 2588: 2584: 2579: 2575: 2570: 2566: 2561: 2557: 2549: 2545: 2537: 2533: 2528: 2524: 2513: 2509: 2498: 2489: 2478: 2474: 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L. A. Hart 1921: 1917: 1913: 1909: 1905: 1901: 1897: 1892: 1886: 1884: 1874: 1872: 1868: 1864: 1860: 1856: 1852: 1842: 1840: 1835: 1830: 1826: 1815: 1813: 1808: 1804: 1800: 1796: 1792: 1788: 1784: 1777:Moral Choices 1774: 1772: 1768: 1767:Philippa Foot 1763: 1758: 1754: 1744: 1742: 1738: 1734: 1729: 1725: 1721: 1717: 1713: 1703: 1701: 1697: 1686: 1684: 1680: 1661: 1657: 1653: 1650: 1647: 1643: 1639: 1636: 1633: 1629: 1625: 1621: 1618: 1615: 1611: 1607: 1603: 1599: 1596: 1593: 1589: 1585: 1582: 1579: 1575: 1571: 1568: 1565: 1561: 1557: 1554: 1553: 1552: 1550: 1546: 1542: 1538: 1534: 1530: 1525: 1521: 1517: 1516: 1505: 1503: 1499: 1495: 1490: 1488: 1484: 1480: 1476: 1472: 1468: 1464: 1460: 1456: 1446: 1444: 1443: 1438: 1437: 1432: 1428: 1424: 1423: 1418: 1414: 1410: 1406: 1401: 1399: 1396:(CBE) in the 1395: 1391: 1387: 1383: 1379: 1375: 1371: 1366: 1363: 1359: 1355: 1350: 1348: 1344: 1340: 1336: 1333:, and counts 1332: 1328: 1324: 1320: 1319:jurisprudence 1315: 1311: 1306: 1302: 1298: 1287: 1282: 1280: 1275: 1273: 1268: 1267: 1265: 1264: 1259: 1249: 1247: 1237: 1236: 1235: 1234: 1227: 1224: 1222: 1219: 1217: 1214: 1210: 1207: 1205: 1202: 1200: 1197: 1196: 1194: 1189: 1188: 1184: 1182: 1179: 1178: 1172: 1171: 1161: 1160: 1156: 1154: 1151: 1149: 1148: 1144: 1142: 1141: 1137: 1135: 1134: 1130: 1128: 1127: 1123: 1121: 1120: 1116: 1114: 1113: 1109: 1107: 1106: 1102: 1100: 1099: 1095: 1093: 1090: 1089: 1083: 1082: 1075: 1072: 1070: 1067: 1065: 1062: 1060: 1057: 1055: 1052: 1050: 1047: 1046: 1040: 1039: 1032: 1029: 1027: 1024: 1022: 1019: 1017: 1014: 1013: 1012: 1011: 1005: 1002: 1000: 997: 995: 992: 990: 987: 985: 982: 980: 977: 975: 972: 970: 967: 966: 965: 960:Organisations 957: 956: 949: 946: 944: 941: 939: 936: 934: 931: 929: 926: 924: 921: 919: 916: 914: 913:Conservatives 911: 909: 906: 904: 901: 900: 899: 898: 892: 889: 887: 884: 882: 879: 876: 872: 869: 866: 862: 859: 856: 852: 849: 847: 844: 842: 839: 837: 834: 832: 829: 828: 827: 819: 818: 811: 808: 806: 803: 801: 798: 796: 793: 791: 788: 786: 783: 781: 778: 776: 773: 771: 768: 766: 763: 761: 758: 756: 753: 751: 748: 746: 743: 741: 738: 736: 733: 731: 728: 726: 723: 721: 718: 716: 713: 711: 708: 706: 703: 701: 698: 696: 693: 691: 688: 686: 683: 681: 678: 677: 671: 670: 663: 660: 658: 655: 653: 650: 648: 645: 643: 640: 638: 635: 633: 630: 628: 625: 623: 620: 618: 615: 613: 610: 608: 605: 603: 600: 598: 595: 593: 590: 588: 585: 583: 580: 578: 575: 573: 570: 568: 565: 564: 558: 557: 550: 547: 545: 542: 540: 537: 535: 532: 530: 527: 525: 522: 520: 517: 515: 512: 510: 507: 505: 502: 500: 497: 496: 490: 489: 482: 479: 477: 474: 472: 469: 467: 464: 462: 459: 457: 454: 452: 449: 447: 444: 442: 439: 437: 434: 432: 429: 427: 424: 423: 420:Intellectuals 417: 416: 409: 406: 404: 403:Protectionism 401: 399: 396: 394: 391: 389: 386: 384: 381: 379: 376: 374: 371: 369: 366: 365: 359: 358: 351: 348: 346: 345:One Australia 343: 339: 336: 334: 331: 330: 329: 326: 324: 321: 319: 316: 315: 309: 308: 304: 300: 299: 296: 291: 290: 286: 282: 281: 273: 270: 267:Criticism of 266: 263:Notable ideas 260: 257: 253: 249: 246: 240: 237: 233: 230: 226: 223: 222:H. L. A. Hart 220: 218: 214: 210: 209: 205: 203: 199: 196: 193: 189: 186: 182: 179: 177: 173: 170: 167: 163: 160: 157: 153: 149: 145: 144: 140: 134: 130: 126: 121: 117: 114: 110: 106: 102: 98: 92:(age 84) 78: 74: 69: 68: 61: 56: 51: 47: 42: 38: 29: 26: 22: 3752:Usul al-Fiqh 3750: 3733: 3729:Legal system 3706: 3699: 3597:Law's Empire 3595: 3585: 3575: 3565: 3555: 3545: 3535: 3525: 3277: 3200:Philosophers 3142:Legal theory 3081: 3076: 3066: 3061: 3052: 3048: 3042: 3015: 3005: 2997: 2992: 2983: 2974: 2965: 2956: 2947: 2926: 2917: 2896: 2887: 2878: 2869: 2860: 2851: 2842: 2833: 2824: 2815: 2806: 2776: 2767: 2742: 2733: 2700: 2691: 2682: 2673: 2664: 2655: 2646: 2637: 2628: 2607: 2594: 2585: 2576: 2567: 2558: 2550: 2546: 2538: 2534: 2525: 2516: 2510: 2501: 2481: 2475: 2466: 2460: 2451: 2445: 2430: 2411: 2390:. Retrieved 2386:the original 2379: 2370: 2339:ora.ox.ac.uk 2338: 2333: 2326: 2315: 2306: 2294:. Retrieved 2282: 2270: 2258:. Retrieved 2254: 2245: 2231: 2217: 2209: 2204: 2169:ora.ox.ac.uk 2168: 2163: 2156: 2109:the original 2059: 2054: 2041: 2029: 2025:masturbation 2006:Philosopher 2005: 2000:John Greenya 1996:Neil Gorsuch 1993: 1972: 1967: 1904:Law's Empire 1890: 1887: 1880: 1848: 1838: 1833: 1828: 1821: 1802: 1780: 1750: 1736: 1732: 1723: 1709: 1692: 1682: 1675: 1672:Introduction 1651: 1637: 1619: 1597: 1583: 1569: 1555: 1548: 1544: 1540: 1536: 1532: 1513: 1511: 1508:Publications 1502:Michael Aris 1491: 1452: 1440: 1434: 1420: 1417:Mary Warnock 1405:Neil Gorsuch 1402: 1367: 1351: 1339:epistemology 1296: 1295: 1204:Centre Right 1185: 1157: 1145: 1138: 1131: 1124: 1117: 1110: 1105:Counterpoint 1103: 1096: 1009: 1008: 963: 896: 895: 825: 561:Commentators 481:Windschuttle 440: 232:Neil Gorsuch 211: (1965) 207: 191:Institutions 146:(1980, 2011) 141: 137:Notable work 90:28 July 1940 65: 25: 3827:1940 births 3674:Paternalism 3669:Natural law 3531:(c. 355 BC) 3378:Montesquieu 3170:Legal norms 2987:Essay 1985c 2969:Essay 1996c 2960:Essay 1985b 2942:Essay 2007b 2921:Essay 2002a 2912:Essay 2009b 2882:Essay 1987e 2846:Essay 1984b 2837:Essay 1989b 2819:Essay 2003b 2801:Essay 2009d 2762:Essay 2009c 2746:essay 1997b 2737:Essay 1990a 2728:Essay 1997b 2704:essay 1984a 2695:Essay 1970a 2686:essay 1990a 2677:Essay 1993b 2641:essay 2009a 2632:Essay 1999d 2611:Essay 1994a 2589:Essay 1995a 2580:Essay 1999a 2571:essay 2000a 2529:Essay 1987a 2312:"No. 63918" 2138:God and Man 2048:natural law 2032:neo-Thomist 1928:Natural Law 1908:Game Theory 1865:and quotes 1825:Golden Rule 1807:intuitinism 1762:Leo Strauss 1598:Natural Law 1524:natural law 1409:Susan Kenny 1372:and in the 1343:metaphysics 1133:News Weekly 1043:Think tanks 674:Politicians 647:van Onselen 572:Albrechtsen 408:Rule of law 373:Free market 318:Agrarianism 32:John Finnis 3821:Categories 3781:Law portal 3408:Petrażycki 3398:Pashukanis 3393:Olivecrona 3328:Hägerström 3243:Blackstone 3055:: 1049–76. 2260:24 January 2149:References 1984:John Rawls 1920:John Rawls 1896:Joseph Raz 1871:John Dewey 1757:synderesis 1696:David Hume 1457:, and the 1436:After Dark 1407:, Justice 1378:Gray's Inn 1370:High Court 1126:Herald Sun 632:McGuinness 471:Santamaria 393:Monarchism 378:Free trade 368:Federalism 362:Principles 312:Ideologies 86:1940-07-28 67:After Dark 64:Finnis on 3541:(c. 1270) 3423:Pufendorf 3358:Llewellyn 3218:Aristotle 2347:694895648 2296:11 August 1949:Aristotle 1945:Max Weber 1855:Karl Marx 1834:decisions 1812:pluralism 1771:eudamonia 1753:Phronesis 1706:Intention 1427:Channel 4 1422:Newsnight 1419:on BBC's 1365:Kingdom. 1327:Aristotle 1199:Moderates 1163:(Defunct) 1159:The Argus 1147:Quillette 1031:Old Guard 875:Coalition 865:Coalition 855:Coalition 795:Perrottet 466:Oldmeadow 451:Henderson 112:Education 105:Australia 3771:Category 3693:Concepts 3659:Legalism 3611:Theories 3498:Voegelin 3468:Scaevola 3428:Radbruch 3403:Perelman 3388:Nussbaum 3333:Jellinek 3298:Habermas 3293:Gurvitch 3263:Durkheim 3233:Beccaria 2392:25 March 2287:Archived 2181:59196002 1845:Religion 1839:uniquely 1829:feelings 1818:Fairness 1783:Socrates 1747:Prudence 1741:Anscombe 1689:Morality 1626:, 1991. 1429:Debate; 1358:emeritus 1321:and the 1310:KC (Hon) 1140:Quadrant 871:National 810:Vanstone 775:Morrison 715:Petersen 700:Bernardi 685:Anderson 662:Vanstone 509:Callinan 456:Melluish 436:Donnelly 388:Loyalism 338:Economic 333:Cultural 285:a series 97:Adelaide 46:KC (Hon) 3806:changes 3719:Justice 3473:Schmitt 3463:Savigny 3443:Reinach 3368:Maistre 3363:Luhmann 3338:Jhering 3288:Grotius 3273:Ehrlich 3268:Dworkin 3258:Cardozo 3238:Bentham 3228:Bastiat 3213:Aquinas 2783:, p. 92 2439:YouTube 1990:Critics 1953:Aquinas 1900:Dworkin 1799:Kantian 1716:Gorgias 1331:Aquinas 1010:Defunct 897:Defunct 851:Liberal 822:Parties 780:Mundine 770:Menzies 710:Canavan 657:Shelton 637:Mundine 627:Lehmann 607:Harries 582:Credlin 567:Akerman 549:Steward 524:Gleeson 493:Jurists 461:Minogue 431:Coleman 426:Blainey 181:Thomism 3701:Dharma 3601:(1986) 3591:(1980) 3581:(1961) 3571:(1934) 3561:(1820) 3551:(1748) 3503:Walzer 3483:Suárez 3448:Renner 3413:Posner 3383:Müller 3348:Kelsen 3323:Hobbes 3303:Haller 3283:Fuller 3278:Finnis 3248:Bobbio 3223:Austin 3030: 2418: 2353: 2345: 2255:gov.uk 2187: 2179: 1910:, the 1658: 1644: 1630: 1612: 1604: 1590: 1576: 1562: 1345:, and 1191:(2002) 1092:ADH TV 964:Active 826:Active 790:Palmer 785:Newman 755:Katter 745:Howard 735:Hanson 730:Gorton 725:Fraser 720:Dutton 705:Bonner 695:Barton 690:Anning 680:Abbott 642:Murray 602:Hadley 539:Heydon 519:Dawson 514:Craven 504:Barton 441:Finnis 202:Thesis 176:School 165:Region 70:, 1987 3518:Works 3508:Weber 3493:Unger 3488:Stahl 3478:Shang 3433:Rawls 3418:Pound 3353:Leoni 3318:Hegel 3208:Alexy 3132:Index 2435:Video 2351:EThOS 2290:(PDF) 2279:(PDF) 2185:EThOS 2112:(PDF) 2105:(PDF) 1712:Plato 1360:, at 1312: 1303: 1086:Media 800:Price 765:Lyons 760:Kelly 750:Joyce 652:Price 617:Kenny 612:Jones 544:Myers 534:Hayne 529:Gibbs 499:Allan 476:Stove 446:Flint 129:DPhil 48: 39: 3527:Laws 3458:Rumi 3453:Ross 3373:Marx 3343:Kant 3313:Hart 3253:Bork 3028:ISBN 2416:ISBN 2394:2008 2343:OCLC 2298:2021 2262:2017 2177:OCLC 2065:and 2023:and 1959:and 1951:and 1916:Kant 1656:ISBN 1642:ISBN 1628:ISBN 1610:ISBN 1608:and 1602:ISBN 1588:ISBN 1574:ISBN 1560:ISBN 1329:and 805:Reid 740:Holt 622:Kerr 587:Dean 577:Bolt 76:Born 3438:Raz 3308:Han 3020:doi 2437:on 2127:PDF 2121:PDF 2097:PDF 1902:'s 1735:vs 1473:to 1445:". 1314:FBA 1305:CBE 861:LNP 155:Era 120:LLB 50:FBA 41:CBE 3823:: 3735:Li 3708:Fa 3053:69 3051:. 3026:. 2935:^ 2905:^ 2788:^ 2751:^ 2709:^ 2616:^ 2490:^ 2402:^ 2378:. 2349:. 2337:. 2314:. 2281:. 2253:. 2183:. 2175:. 2167:. 2039:. 1914:, 1722:' 1547:, 1543:, 1539:, 1535:, 1489:. 1349:. 1341:, 1301:AC 287:on 103:, 99:, 88:) 37:AC 3113:e 3106:t 3099:v 3036:. 3022:: 2424:. 2396:. 2357:. 2300:. 2264:. 2239:. 2191:. 1662:. 1648:. 1634:. 1616:. 1594:. 1580:. 1566:. 1285:e 1278:t 1271:v 877:) 873:( 867:) 863:( 857:) 853:( 131:) 127:( 122:) 118:( 84:( 23:.

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