Whence Intelligibility?
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One Hundred Years of Thomism Aeterni Patris and Afterwards a Symposium
One Hundred Years of Thomism Aeterni Patris and Afterwards A Symposium Edited By Victor B. Brezik, C.S.B, CENTER FOR THOMISTIC STUDIES University of St. Thomas Houston, Texas 77006 ~ NIHIL OBSTAT: ReverendJamesK. Contents Farge, C.S.B. Censor Deputatus INTRODUCTION . 1 IMPRIMATUR: LOOKING AT THE PAST . 5 Most Reverend John L. Morkovsky, S.T.D. A Remembrance Of Pope Leo XIII: The Encyclical Aeterni Patris, Leonard E. Boyle,O.P. 7 Bishop of Galveston-Houston Commentary, James A. Weisheipl, O.P. ..23 January 6, 1981 The Legacy Of Etienne Gilson, Armand A. Maurer,C.S.B . .28 The Legacy Of Jacques Maritain, Christian Philosopher, First Printing: April 1981 Donald A. Gallagher. .45 LOOKING AT THE PRESENT. .61 Copyright©1981 by The Center For Thomistic Studies Reflections On Christian Philosophy, All rights reserved. No part of this book may be used or Ralph McInerny . .63 reproduced in any manner whatsoever without written Thomism And Today's Crisis In Moral Values, Michael permission, except in the case of brief quotations embodied in Bertram Crowe . .74 critical articles and reviews. For information, write to The Transcendental Thomism, A Critical Assessment, Center For Thomistic Studies, 3812 Montrose Boulevard, Robert J. Henle, S.J. 90 Houston, Texas 77006. LOOKING AT THE FUTURE. .117 Library of Congress catalog card number: 80-70377 Can St. Thomas Speak To The Modem World?, Leo Sweeney, S.J. .119 The Future Of Thomistic Metaphysics, ISBN 0-9605456-0-3 Joseph Owens, C.Ss.R. .142 EPILOGUE. .163 The New Center And The Intellectualism Of St. Thomas, Printed in the United States of America Vernon J. -
On Matter: Schelling's Anti-Platonic Reading of the Timaeus Tyler Tritten
93 The Official Journal of the North American Schelling Society Volume 1 (2018) On Matter: Schelling’s Anti-Platonic Reading of the Timaeus Tyler Tritten This essay1 contrasts the so-called emanationism of Neoplatonism, particularly Proclus’s, with the naturephilosophy2 of F.W.J. Schelling. The contention is that Schelling’s thought is Neo-Platonist because thoroughly Platonist (albeit not at all Platonic, that is, dualistic), except that his project stands Neoplatonism on its head by inverting the order of procession. Schelling agrees with Neoplatonism that matter is the lowest and most inferior of the hypostases—not even constituting a proper hypostasis itself, because incapable of self-reversion—but he differs in viewing matter as cosmologically prior to intellect, soul, the demiurge and so forth. The question concerns not the hierarchical but the ontological ordering of matter. For Schelling, procession is not a descent into being (and eventually non-being) from a one beyond being, but an elevation (Steigerung) and intensification of being, which precludes the need for return (έπιστροφή [epistrophē]). This is the trademark of Schelling’s late distinction between positive and negative philosophy. Positive philosophy is progressive, beginning with the inferior as the most original in order to ascend 1 This article is a slightly revised and shortened version of chapter three of my The Contingency of Necessity: Reason and God as Matters of Fact (Edinburgh: Edinburgh University Press, 2017). 2 In Philosophies of Nature After Schelling (London: Continuum, 2008) Ian Hamilton Grant speaks of Schelling not as a practitioner of the philosophy of nature, but as a naturephilosopher. -
Aristotle on Thinking ( Noêsis )
Aristotle on Thinking ( Noêsis ) The Perception Model DA III.4-5. Aristotle gives an account of thinking (or intellect—noêsis ) that is modeled on his account of perception in Book II. Just as in perception, “that which perceives” ( to aisthêtikon ) takes on sensible form (without matter), so in thinking “that which thinks” ( to noêtikon ) takes on intelligible form (without matter). Similarly, just as in perception, the perceiver has the quality of the object potentially, but not actually, so, too, in understanding, the intellect is potentially (although not actually) each of its objects. Problem This leaves us with a problem analogous to the one we considered in the case of perception. There we wondered how the perceiver of a red tomato could be potentially (but not actually) red (prior to perceiving it), and yet become red (be actually red) in the process of perceiving it. Here the question is how the intellect that thinks about a tomato (or a horse) is potentially a tomato (or a horse), and then becomes a tomato (or a horse) in the process of thinking about it. The problem about thinking seems more severe: for although there is a sense in which the perceiver becomes red (the sense organ becomes colored red), there does not seem to be a comparable sense in which the intellect becomes a tomato (or a horse). (1) there is no organ involved, and (2) there does not seem to be room in there for a tomato (let alone a horse). The Differences from Perception As we will see, there are important differences between perceiving and understanding, beyond the fact the one involves taking on perceptible form and the other intelligible form. -
Plotinus and the Artistic Imagination John S
Roger Williams University DOCS@RWU School of Architecture, Art, and Historic School of Architecture, Art, and Historic Preservation Faculty Publications Preservation 2015 Plotinus and the Artistic Imagination John S. Hendrix Roger Williams University, [email protected] Follow this and additional works at: http://docs.rwu.edu/saahp_fp Part of the Architecture Commons Recommended Citation Hendrix, John S., "Plotinus and the Artistic Imagination" (2015). School of Architecture, Art, and Historic Preservation Faculty Publications. Paper 31. http://docs.rwu.edu/saahp_fp/31 This Article is brought to you for free and open access by the School of Architecture, Art, and Historic Preservation at DOCS@RWU. It has been accepted for inclusion in School of Architecture, Art, and Historic Preservation Faculty Publications by an authorized administrator of DOCS@RWU. For more information, please contact [email protected]. Plotinus and the Artistic Imagination John Hendrix In the thought of Plotinus, the imagination is responsible for the apprehen- sion of the activity of Intellect. If creativity in the arts involves an exercise of the imagination, the image-making power that links sense perception to noet- ic thought and the nous poietikos , the poetic or creative intellect, then the arts exercise the apprehension of intellectual activity and unconscious thought. According to John Dillon in “Plotinus and the Transcendental Imag- ination,” 1 Plotinus’ conception of the imagination led to the formulation of the imagination as a basis of artistic creativity. In Plotinus, imagination operates on several different levels: it produces images in sense perception, it synthesizes images in dianoetic thought, and it produces images in correspondence with the articulation through logos of noetic thought. -
Socratic Club Speakers and Dates from the Marion E. Wade Center
Socratic Club Speakers and Dates - To Accompany the Stella Aldwinckle Papers Marion E. Wade Center, Wheaton College, Wheaton, IL Name(s) Lecture Title Date Notes Prof. Krner Science and Moral Responsibility ? Dr. Mason, Prof. Demant Marxian View of Religion ? Won't Mankind outgrow Christianity in R.E. Havard, M.D. the face of the advance of science January 26, 1942 and of modern ideologies? In Socratic Dr. William Stevenson Is God a wish-fulfilment? February 2, 1942 Digest Was Christ really any more than a Stella Aldwinckle, M.A. February 9, 1942 great teacher and prophet? W. B. Merchant, M.A. and C.S. Lewis, Scepticism and Faith. February 16, 1942 M.A. Is Christianity obscurantism hindering Lord Elton February 23, 1942 social progress? Are there any valid objections to free- In Socratic Charles Williams March 2, 1942 love? Digest Dr. L. W. Grensted Is prayer auto-suggestion? March 9, 1942 Some ambiguities in the use of the D. M. MacKinnon, M.A. April 29, 1942 word 'rational.' Is it rational to believe in a 'personal' Prof. W. G. De Burgh God? (postponed until May 27 due to May 6, 1942 illness of the speaker) Rev. A. M. Farrer and Prof. R. Eisler Did Christ rise from the dead? May 13, 1942 Can science render religion In Socratic Prof. H. A. Hodges May 20, 1942 unnecessary? Digest Is it rational to believe in a 'personal' Prof. W.G. De Burgh May 27, 1942 God? Has man a special place in the Dr. R. W. Kosterlitz June 3, 1942 universe? In Socratic Mr. -
Intellect and the Structuring of Reality in Plotinus and Averroes John S
Roger Williams University DOCS@RWU School of Architecture, Art, and Historic School of Architecture, Art, and Historic Preservation Faculty Publications Preservation 2012 Intellect and the Structuring of Reality in Plotinus and Averroes John S. Hendrix Roger Williams University, [email protected] Follow this and additional works at: http://docs.rwu.edu/saahp_fp Part of the Classics Commons Recommended Citation Hendrix, John S., "Intellect and the Structuring of Reality in Plotinus and Averroes" (2012). School of Architecture, Art, and Historic Preservation Faculty Publications. Paper 29. http://docs.rwu.edu/saahp_fp/29 This Article is brought to you for free and open access by the School of Architecture, Art, and Historic Preservation at DOCS@RWU. It has been accepted for inclusion in School of Architecture, Art, and Historic Preservation Faculty Publications by an authorized administrator of DOCS@RWU. For more information, please contact [email protected]. Intellect and the Structuring of Reality in Plotinus and Averroes John Hendrix Though Averroes is not generally considered to be sympathetic to Neoplatonic thinking, there are definite parallels between the philoso- phies of intellect of Averroes and Plotinus. Both can be considered to be “Idealists” in that intelligible form precedes sensible form in per- ception, and that the material intellect of Averroes or Reason Principle of Plotinus, nous hylikos or pathetikos , depends in its functioning on the agent intellect of Averroes or Intellectual Principle of Plotinus, nous poietikos . The formation of the image in the oculus mentis is co- incident with the formation of a thought, and the sensible form is a transient residue of the permanent intelligible form, as if it is reflected in a mirror and projected on a surface. -
Rethinking Plato's Theory of Art: Aesthetics and the Timaeus
Rethinking Plato’s Theory of Art: Aesthetics and the Timaeus Omid Tofighian Introduction The Timaeus presents a fascinating account of the cosmos. It includes a creation myth that introduces the figure known as the ‘Demiurge’, who, despite the fact that he is the cause of the sensible world, is reverently attributed with reason, and whose creation – the cosmos – is actually beautiful and good. In this dialogue Plato offers his readers a panorama of the universe. But just what are his intentions for this? Is his approach a precursor to the methods of natural science,1 or does the Timaeus fall under the category of theology? This paper will discuss Plato’s cosmological treatise and certain consequences that can be drawn, that is, how the methods used to analyse the origins and structure of the universe reveal a more existential attitude towards aesthetics. In the Timaeus Plato explores the complexities of mimesis and entertains the possibility that imitation could actually exhibit ideal qualities. These considerations have repercussions for the status of the material world in Plato’s cosmology, but they may also be extended to rethink his theory of art. I wish to analyse a number of salient themes in the Timaeus such as ontology, mythic symbols and the use of rhetoric. I will demonstrate how Plato’s view towards these themes in the Timaeus can be extrapolated to reassess his aesthetics. My critical analysis will provoke the question – ‘What evaluation of art would Plato have offered in accordance with the positions explicated in the Timaeus?’ Upon investigating a number of dialogues, searching specifically for references to art or representation, I realised that certain views I had thought to be exclusive to the Timaeus, or other late dialogues, also featured in works as early as the Ion. -
Appendix the Interpretive Turn in Phenomenology: a Philosophical
Appendix The Interpretive Turn in Phenomenology: A Philosophical History* GARY BRENT MADISON1 McMaster University It is experience ... still mute which we are concerned with leading to the pure expression of its own meaning. [E]xperience is the experience of human finitude. 1 Phenomenology and the Overcoming of Metaphysics Richard Rorty has said of phenomenology that it is "a form of philosophizing whose utility continues to escape me/' and that "hermeneutic philosophy" is a "vague and unfruitful" notion.2 Remarks such as these should be of no surprisel coming as they do from someone who does not view philosophy as (as Hegel said) "serious business"-Le'l as a reasoned and principled search for the truth of things-but rather as a kind of "professional dilettantism" and whol accordinglYI sees no difference between philosophy and literary criticism. It is hard to imagine two philosophers (if that is the right term to apply to Rorty) standing in greater contrast than Richard Rorty and Edmund Husser!. Whereas in Rorty's neopragmatic view philosophy can be nothing more than a kind of "culture chat" and 1 inasmuch as it may have some relevance to actual practicel a criterionlessl unprincipled "kibitzing" and "muddling through/' Husserl defended phenomenology because he saw it as a means at last for making of philosophy a "rigorous science/' one moreover which would be of supreme theoretical-critical relevance to the life of humanity.3 One thing Husserl meant by his programmatic remarks on this subject in his 1911 Logos articlel "Philosophy as Rigorous Science/1'4 is that a properly • This paper is dedicated to the memory of Franz Vandenbuschel 5J.1 of the University of Louvain (Leuven)1 who forty-some years ago introduced me as a young graduate student to the phenomenology of Husserl and Merleau-Ponty and who was killed in a collision with a train in 1990. -
Marquette Studies in Philosophy Andrew Tallon, Series Editor Full List by Series Number
Marquette Studies in Philosophy Andrew Tallon, Series Editor Full List by Series Number Links go to pages for each book. To Order Please Go to “Order Books” tab on Home Page or click here 1. Harry Klocker, SJ. William of Ockham and the Divine Freedom. ISBN 0-87462-001-5. ©1996. 141 pp. Paperbound. Index. $15. First edition sold out. Second edition, reviewed, corrected and with a new Introduction. 2. Margaret Monahan Hogan. Finality and Marriage. ISBN 0-87462-600-5. 121 pp. Paperbound, $15. NOTE: See #34, below for the second revised and updated edition. 3. Gerald A. McCool, SJ. The Neo-Thomists. ISBN 0-87462-601-1. ©1994. 3rd printing, revised & corrected, 2003. Paperbound, 175 pp. $20 4. Max Scheler. Ressentiment. ISBN 0-87462-602-1.©1998. 4th printing, corrected, 2003. Paperbound. Index. New Introduction by Manfred Frings. 172 pp. $20 5. Augustine Shutte. Philosophy for Africa. ISBN 0-87462-608-0. ©1995. Paperbound. 184 pp. $20 6. Howard P. Kainz. Democracy and the ‘Kingdom of God.’ ISBN 0-87462-610-2. ©1995. Paperbound. Index. $25 7. Knud Løgstrup. Metaphysics. ISBN 0-87462-603-X. ©1995. Volume I. 400 pp. Paperbound. Formerly $40; now $20.00 ISBN 0-67462-607-2. Volume II. 400 pp. Paperbound. Formerly $40; now $20.00 8. Manfred Frings. Max Scheler. A Concise Introduction into the World of a Great Thinker. ISBN 0-87462-605-6. ©1996. Paperbound. Second edition, revised. Index. New Foreword by the author. $20 9. G. Heath King. Existence, Thought, Style: Perspectives of a Primary Relation, portrayed through the work of Søren Kierkegaard. -
Introduction Alan Watts and the Academic Enterprise
Introduction Alan Watts and the Academic Enterprise Peter J. Columbus and Donadrian L. Rice As in some economies the rich keep getting richer and the poor poorer, so in the overspecialized disciplines of modern scholarship the learned get more learned and the ignorant get more ignorant—until the two classes can hardly talk to each other. I have dedicated my work to an attempt to bridge that gap. —Alan Watts, 1975b, p. xx his collection of academic essays by Alan Watts serves to com- Tmemorate the centenary of his birth on the Feast of the Epiphany— January 6—in 1915. Watts was born into a middle-class family at Rowan Tree Cottage, in the village of Chislehurst, located on the outskirts of London. He was raised in the Church of England, educated at elite Anglican preparatory academies—including King’s School in Canterbury (1928–1932)—and studied at Seabury-Western Theological Seminary in Evanston, Illinois (1941–1944). Receiving the Sacrament of Holy Orders on the Feast of the Ascension, May 18, 1944, Watts served as Episcopal priest, chaplain and theologian at Northwestern University (1944–1950), professor of comparative philosophy at the American Academy of Asian Studies in San Francisco (1951–1957), and freelance philosopher (1958–1973), including visiting scholar at Harvard University (1962–1964). He held a Master of Sacred Theology degree from Seabury-Western Seminary (1948), an Honorary Doctorate of Divinity from the University of Vermont (1958), and was a Fellow of the Society for Arts, Religion, and Contemporary Culture. Watts integrated his Anglo-Catholic religious formation with knowledge of Buddhism, Daoism, and Hinduism toward resolving problems of ontological estrangement in the twentieth-century West (Morgan, 2008). -
Philosophical Personalistic Reflection on the Body As a Contribution to Theology
Teologia w Polsce 13,2 (2019), s. 5–26 DOI: 10.31743/twp.2019.13.2.01 Rev. José Granados* Pontificio Istituto Teologico Giovanni Paolo II Lateran University, Rome PHILOSOPHICAL PERSONALISTIC REFLECTION ON THE BODY AS A CONTRIBUTION TO THEOLOGY The article explores how Personalist Philosophy can be helpful for Theology by focusing on the concrete topic of the body. The renewed philosophical interest in the body is important for Christian Theology inasmuch as the latter is cen- tered on the concreteness of the Incarnation. The article follows Gabriel Mar- cel’s approach as a guideline to review the understanding of the body proper to Personalism. In this approach, the body is seen as the person’s relational pres- ence in the world and among others and as the openness of the person towards transcendence. The richness of this approach is explored in three important areas of dogmatic theology: Christology, Sacramentology, and the Theology of Creation. The article exemplifies the circularity between Philosophy and The- ology in the concrete topic of the body. In his Dialogue with Trypho, Justin Martyr tells us about his way to conversion, which went hand in hand with a search for true philosophy. After doing away with the Pythagorean master (who asked for complicated mathematical studies) and the * Rev. José Granados – professor of dogmatic theology of marriage and family at the PontificalJohn Paul II Theological Institute (Rome), where he served as the vicepresident from 2010 to 2019. He is a consultor of the Vatican Dicastery for Laity, Family and Life, and to the Congregation for the Doctrine of Faith. -
Participation in Plato's Dialogues: Phaedo, Parmenides, Sophist, and Timaeus
Binghamton University The Open Repository @ Binghamton (The ORB) The Society for Ancient Greek Philosophy Newsletter 10-1983 Participation in Plato's Dialogues: Phaedo, Parmenides, Sophist, and Timaeus Leo Sweeney S.J. Loyola University Chicago Follow this and additional works at: https://orb.binghamton.edu/sagp Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, and the History of Philosophy Commons Recommended Citation Sweeney, Leo S.J., "Participation in Plato's Dialogues: Phaedo, Parmenides, Sophist, and Timaeus" (1983). The Society for Ancient Greek Philosophy Newsletter. 123. https://orb.binghamton.edu/sagp/123 This Article is brought to you for free and open access by The Open Repository @ Binghamton (The ORB). It has been accepted for inclusion in The Society for Ancient Greek Philosophy Newsletter by an authorized administrator of The Open Repository @ Binghamton (The ORB). For more information, please contact [email protected]. ss/f>s nff.3 Participation in Plato*s Dialogues: Phaedo. Parmenides» Sophist and Timaeus Lee Sweeney» S. J. Loyola 0niversify of Chicago From the time of its first technical use by Plato* "partici pation" has recurred in every period of the history of Western thought· One; can gather that fact simply from checking a bibli ography on participation- The one I consulted consists of 81 en tries and is five typed pages in length. Eesides eight general studies on participation— regarding its nature and history— and one on scholasticism in general— it lists studies on the follow ing individual philosophers: Plato (eight studies)* Aristotle, Plotinus (d. 270 A.D.), Augustine (d.