Define the four kinds of law according to Thomas Aquinas and describe the relation between them.

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Thomas Aquinas’ Four Types of Law
From a general viewpoint, Thomas Aquinas employed the teleological technique as per the views by Aristotle with respect to the evaluation of important ethical principles. The four laws highlighted by Aquinas include natural law, eternal law, divine law and human law (Stanciene 358). The eternal law focuses on the perfect organization of the universe while the natural law entails the application of reason by man such that he takes part in eternal law. Eternal law is associated with divine reason with the view that the world is under the control of a divine ruler. Human law entails applying the Natural law by making determinations and conclusions regarding certain societies while divine law entails the deific revelations present in the Bible that enable humanity to comprehend what morality and law expect. The relationship between the four laws is that humanity is able to comprehend the aims of nature which align with the intentions of the Supreme Being (Stanciene 358).
Induction and Deduction
The inductive technique begins with a number of observations regarding nature whereby the aim is to identify few and substantive statements regarding the operations of nature. The deductive technique assumes an opposite approach whereby it begins with a few factual statements with the aim of justifying that other factual analogies may emanate from them. From Bacon’s perspective, the induction technique when applied to scientific inquiry is the most effective technique as it facilitates the direct analysis of nature (Sharpes 195).

Induction or rather the application of inductive reasoning is viewed to have more ground when compared to deductive reasoning as the former examines an experience and divides it into several sections. The sections are then subjected to a due process that involves the elimination of certain aspects until a substantive conclusion is obtained (Sharpes 195). In other words, by applying induction into the scientific inquiry, it becomes easier to shift from the specific axioms to the general axioms such that one’s mind is not affected by idols including human wits and intelligence.
Works Cited
Sharpes, Donald K. “Advanced Educational Foundations for Teachers: The History, Philosophy, and Culture of Schooling.” New York: Routledge, 2013. Print. HYPERLINK “https://books.google.co.ke/books?id=AfdSAQAAQBAJ&pg=PA195&dq=What,+according+to+Bacon,+is+wrong+with+deduction+and+why+is+induction+a+better+method+for+scientific+inquiry?+2014&hl=en&sa=X&ved=0ahUKEwiBwc7K-sLeAhUMAcAKHW_hC5gQ6AEIMDAB#v=onepage&q=What%2C%20according%20to%20Bacon%2C%20is%20wrong%20with%20deduction%20and%20why%20is%20induction%20a%20better%20method%20for%20scientific%20inquiry%3F%202014&f=false” https://books.google.co.ke/books?id=AfdSAQAAQBAJ&pg=PA195&dq=What,+according+to+Bacon,+is+wrong+with+deduction+and+why+is+induction+a+better+method+for+scientific+inquiry?+2014&hl=en&sa=X&ved=0ahUKEwiBwc7K-sLeAhUMAcAKHW_hC5gQ6AEIMDAB#v=onepage&q=What%2C%20according%20to%20Bacon%2C%20is%20wrong%20with%20deduction%20and%20why%20is%20induction%20a%20better%20method%20for%20scientific%20inquiry%3F%202014&f=false.
Stanciene, Dalia Marija. “The Ethics of Natural Law According to Thomas Aquinas.” Verbum, vol 1, no, 2, pp. 357-368.