Through the work of twentieth-century philosophers such as Elizabeth Anscombe (especially in her book Intention), Thomas's principle of double effect specifically and his theory of intentional activity generally have been influential. In recent years the cognitive neuroscientist Walter Freeman proposes that Thomism is the philosophical system explaining cognition that is most compatible with neurodynamics, in a 2008 article in the journal Mind and Matter titled "Nonlinear Brain Dynamics and Intention According to Aquinas". Henry Adams's Mont Saint Michel and Chartres ends with a culminating chapter on Thomas, in which Adams calls Thomas an "artist" and constructs an extensive analogy between the design of Thomas's "Church Intellectual" and that of the gothic cathedrals of that period. Erwin Panofsky later would echo these views in Gothic Architecture and Scholasticism (1951). Thomas's aesthetic theories, especially the concept of claritas, deeply influenced the literary practice of modernist writer James Joyce, who used to extol Thomas as being second only to Aristotle among Western philosophers. Joyce refers to Thomas's doctrines in Elementa philosophiae ad mentem D. Thomae Aquinatis doctoris angelici (1898) of Girolamo Maria Mancini, professor of theology at the Collegium Divi Thomae de Urbe. For example, Mancini's Elementa is referred to in Joyce's Portrait of the Artist as a Young Man. The influence of Thomas's aesthetics also can be found in the works of the Italian semiotician Umberto Eco, who wrote an essay on aesthetic ideas in Thomas (published in 1956 and republished in 1988 in a revised edition). Criticisms Twentieth-century philosopher Bertrand Russell criticized Thomas's philosophy, stating that: He does not, like the Platonic Socrates, set out to follow wherever the argument may lead. He is not engaged in an inquiry, the result of which it is impossible to know in advance. Before he begins to philosophize, he already knows the truth; it is declared in the Catholic faith. If he can find apparently rational arguments for some parts of the faith, so much the better; if he cannot, he need only fall back on revelation. The finding of arguments for a conclusion given in advance is not philosophy, but special pleading. I cannot, therefore, feel that he deserves to be put on a level with the best philosophers either of Greece or of modern times. This criticism is illustrated with the following example: according to Russell, Thomas advocates the indissolubility of marriage "on the ground that the father is useful in the