DOCSLIB.ORG

Maurice Blondel: Precursor of the Second Vatican Council

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Maurice Blondel: Precursor of the Second Vatican Council Loyola University Chicago Loyola eCommons Theology: Faculty Publications and Other Works Faculty Publications 2015 Maurice Blondel: Precursor of the Second Vatican Council Peter J. Bernardi SJ Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/theology_facpubs Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bernardi, Peter J. SJ. Maurice Blondel: Precursor of the Second Vatican Council. Josephinum Journal of Theology, 22, 1 & 2: 59-77, 2015. Retrieved from Loyola eCommons, Theology: Faculty Publications and Other Works, This Article is brought to you for free and open access by the Faculty Publications at Loyola eCommons. It has been accepted for inclusion in Theology: Faculty Publications and Other Works by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. © Pontifical College Josephinum 2015 1\;\aurice Blonde!: Precursor of the Second Vatican Council Pete r ). Bernardi S.}. Abstract: The ecclesial renewal promoted by the Second Vatican Co uncil would not have been possible without the intrepid labors of Ca tholic theologians, philosophers, and pastors in the decades pre­ ceding the Council. Aniong these Catholic visionaries, the French Catholic philosopher Maurice Blonde! (1861-1949) rnerits special recognition. He had a decisive impact on ressourcement theologians who helped to draft the conciliar documents. Blondel's influence is especially evident in their critique of conceptual rationcilisni that marked the pre-conciliar scholastic manuals, in the articulation of a richer understanding of the Church's tradition, and in the Co uncil's teaching of a unitcuy human destiny. Blondel's thought co ntributed to the overcoming of a one-sided seige rnentality with which the Church had responded to modern developments. Though Blondel was long suspect among certain scholastics, the Council im­ plicitly vindicated key aspects of his ''philosophy of action." Blonde! is app ropriately called "the philosopher of Vatican 11. " he 50th arn1iversary of the closing of the Second Vatican Council ( 1962-65) featured. many conferen~es and publications that r~mi.nded us of the drama T and achievements of this most momentous event m the modern h1 sto1y of the Catholi c Church w hose promise is still being realized. Among the intellectual hemes whose work significantly enabled the ecclesial renewal authorized by the (,rJ uncil was the French Catholic philosopher Maurice Blonde! ( 1861-1949). Not wiLhou t reason Blonde! has been cal.l ed "the philosopher of Vatican II ."1 There is an irriny here because Blonclel, like certain council participm1ts w ho acknowledged his in flue nce, was under a cloud of suspicion in the decades that preceded the council. Th is irony has been further heightened by William L. Portier who has recounted Sec Peter Henric i, SJ, "Maurice 131 ondel, ·fiiosofo cle l Vatican IP: Hicorcli e rifkssioni til o~o tiche su ll'evemo cl el Concilio," Gregorit111um 95 ( 20 14) , 23-38. See also Myles 13 . I Ian nan , " ~'1a uri ce 131 ondel: The Philosopher of Vatican 11 ," Fley throp ] 011r11al 56 (20 l 5), 907-9 18. 59 ) OSE PHI NUM ) OURNf\L OF THEOLOGY V OL 22, Nos. 1 & 2 2015 BLONDEL AND V AT ICAN II th e "v indicatio n " and prono unced tbe "triumph" o f lVlaurice Bl o nde l. 2 This m odesr Establishing Blonclel's influe nce on the reachings of Vatican II is largely an infer­ essay intends to highlight three asp ects of Blondel's inJ:lue nce on the d ocuments of ential uncle rtaki.ng.6 An arcane reference to Blonclel in the council journal ofrhe French Vatican II including his c ritiques o f conceptual rationalism and an overly rigid, intel­ Dominican Yves Congar, one of the council's most important jJeriti and commenta­ lectua list unde rstanding o f tradition, and, m ost importantly, his recovery of a unitary tors, offers a ctue.7 During the o pening weeks of the first conciliar session that met in conception of human d esriny. Overall , Blondel's philosophy of action helped co re­ the fall, 1962, Congar referred to Blondel's analysis of " rnonojJhor ism" as an accurate new the Church 's relario nship w ith the modern world. diagnosis of rhe intell ectual "vice of SEPARATING, of tmning abstraction into a cat­ Midway rhrough Vatican H's deliberations, a slender volume appeared en­ egory of the real. "8 After the council's concluding session in December, 1965, Congar titled Attente du Concile ("Awai.ting the Council" J. ,; It consisted o f mostly undated tlaboratecl o n bis remark: "If one had to characretize in a word rhe Council's rheologi­ jo ttings from a private journal that Blonde! h ad ke pr d ecades before Pop e John XXllI cal approach, I would appeal to the ideal o f know ledge that Maurice Blo nclel prop osed announced the Second Varican Council. Among these jJensees is this nugget: and that he d efended against what he te rmed rather strangely 'monophorism ,' that is a re ifiecl ["chosiste".I conce ption of knowing."9 This Greek language-d erived neologism , A n ew area is o pening for the Churc h, ever the sam e and ever grow­ that literally m eans "one way," was used by Blonclel to designate two deficie ntly one­ ing. Jnsread of this me ntality of the theologic al g uillotine and of scho­ ~ icl e cl approaches co understanding the nature-supernatural relationship, namely, im­ lastic definition-and on ce d ogm atic precision, unity and autho ri ty manencism and extrinsicism . Blonclel's critique of one-sided "monophorism(s)" was an [are I surely obrainecl and maintained-there is room for an enlarge­ appli cation of his seminal "philosophy of action." This philosophical project needs to ment and encounte r w ith mode rn aspirations w hic h come from anoth­ be undersrood in the context o f his pe rsonal sense of vocation co offer a philosophical er poinr but under the same invisible breath of the Sp irit that carries defense of Catholic trurh in dialogue with modern thought. all to the same fokl. ·1 Blondel's Philosophical Vocation Ea rl y in the twentieth century, w he n the an ti-mod e rnist re pression was rag­ from his adolescence BlondeI had a keen awareness of the cultural crisis and ing in the Church, Blonde! anticipated Vatican II 's opening to the m od ern world, es­ intellectual malaise chat w as gripping his society. In spite of the preference of his pecially articuJared in the council's "The Pasroral Con stitution o n the Church in the pare nts, h e chose to complece his studies in rhetoric and philosophy at the secular Modern World. " The ecclesial aggiornamento that Pope Jo hn XX!II expressed as a ty cee in o rder "to know the state of soul of the ene mies of the faith, in o rd ~ r to .be reason for convoking the counc il was inde bted to tbe renewal of Catho li c rho ughr able to have a mo re efficacious action o n the m ."rn He felt called to enter uiro the o f which Maurice Blo nclel was a pre-em inent catalyst 5 llriro, Philosophie modern. e et christic111ism.e, 2 vols. (Leuven; W a1 p o le ' 1M •'1 ·ss ..· Peeters ' 2. See Wi lliam L. Ponie r, ·' Twentieth Century Carbolic Theology and rh e Triumph of Mau­ 20l0), ll36, n.6 1. lt'1s re­ rice Bl onde! ," Co mmunio 38(20 11 ), I 03- l :57. I) _ Bl o nclel's name does not appear in the onomastic index of the Acta Sy n o~11 0 .i a. b _ 3. A ttente du Co ncile (Parb: Editions du Ce rf, 1964), 99ff. The anonymous edi tor orga­ ported that 131 ondel's name was ment1. onecl at least 6 0 tim· es d u11n.· g the conc1ha.r de .ate::> . G . B 'I council p ent11s, nized these p ensees according to rh e fo ll owing rh e rn es: ''J' ii me de l'egli se" !. "soul o f rhe in the aula, bur I have not been able to venf)' this chum . 1ego1y arn 11 '• _ , ,cl 1 1· · 1 Church"], la tradition, '·Je bon Pasteur" ("the Good Shepherd " J, ·'J'oecumenisme," and " la w rore shortl y aft· e r the Counc il· : ·',I " 11 e B· lO n( e 1an perspect1v e 11 •'1 ::>" been so w 1del) ,1dopt. • e f' net" ("nave"]. The French Jesuit journal t'tudes had previously published excerpts fro m in Catholic theology that 1t. influ. enced the composm. ·o n o f t1 1 e con cilia'.r docum enty s ko 01 l31 o nclel's private journals in '· Pen sees sm · l'L ~f< l ise, " J_;'tudes 305 ( I 960), .l 45- 153 . Th is anti­ '1t1'ca 11 II " See Gregory Baum ''The 131 ondeli an Shift" in Mt111 Becommg (New · V' . ' -]' · •f' Va /ICC/11 cipated the publi ca ti on of Ul o ndel's priva te journals: Can1ets /Jttimes, vol. l 0883- 189-1) I Ierder & Herder, l 970), J-36, at 28. Surprisingly, the 5'" volume of the 1 1sto1J1 °J and vo l. 2, 1894-1949 (Paris: Ed iti ons du Ce rf, 196 1-1966). JI (Vlar)1knolJ· Orbis 1995-2006) contains only one explicit reference to Blonde!.
Load more

Recommended publications
  • Between Dualism and Immanentism Sacramental Ontology and History
    religions Article Between Dualism and Immanentism Sacramental Ontology and History Enrico Beltramini Department of Philosophy and Religious Studies, Notre Dame de Namur University, Belmont, CA 94002, USA; [email protected] Abstract: How to deal with religious ideas in religious history (and in history in general) has recently become a matter of discussion. In particular, a number of authors have framed their work around the concept of ‘sacramental ontology,’ that is, a unified vision of reality in which the secular and the religious come together, although maintaining their distinction. The authors’ choices have been criticized by their fellow colleagues as a form of apologetics and a return to integralism. The aim of this article is to provide a proper context in which to locate the phenomenon of sacramental ontology. I suggest considering (1) the generation of the concept of sacramental ontology as part of the internal dialectic of the Christian intellectual world, not as a reaction to the secular; and (2) the adoption of the concept as a protection against ontological nihilism, not as an attack on scientific knowledge. Keywords: sacramental ontology; history; dualism; immanentism; nihilism Citation: Beltramini, Enrico. 2021. Between Dualism and Immanentism Sacramental Ontology and History. Religions 12: 47. https://doi.org/ 1. Introduction 10.3390rel12010047 A specter is haunting the historical enterprise, the specter of ‘sacramental ontology.’ Received: 3 December 2020 The specter of sacramental ontology is carried by a generation of Roman Catholic and Accepted: 23 December 2020 Evangelical historians as well as historical theologians who aim to restore the sacred dimen- 1 Published: 11 January 2021 sion of nature.
    [Show full text]
  • Version 4 New Orleans ACHA Program.Pages
    Thursday, January 3, 2013 1:00 PM-3:00 PM Catholicism in the Sixteenth Century (Marriot, Bacchus Room) Chair: Nelson H. Minnich (Catholic University of America) Sense, Structure, and the Sacraments in Early Sixteenth-Century Glasgow, Daniel MacLeod (University of Guelph) An Anticipated Catholic Humanism: The Role of Early Sixteenth-Century Spanish Dominicans in the Humanistic Articulation of Catholicism, Matthew Kuettel (University of St. Thomas) Intersecting Lives: Erasmus and Pope Adrian VI, Katya Mouris (Catholic University of America) Comment: William J. Connell (Seton Hall University) Twentieth-Century American Catholic Lives: Workers, Political Activists, and Public Intellectuals (Marriott, Bonaparte Room) Chair: Anne Klejment (Univ. of St. Thomas, St. Paul, MN) "They Built a Railroad to the Sea”: Workers on the Railroad to Key West, Florida, Francis Joseph Sicius (St. Thomas Univ.) Bishop Mark Hurley and the Settlement of the Student Strike at San Francisco State University in 1969, William Issel (SF State University and Mills College) Neoconservative Catholics: Historical Narratives in Catholic Intellectual Life and the Recovery of Coherence in a Post-Vatican II World, Todd Scribner (Catholic University of America) Comment: The Audience Canadian Catholic Influences in America (Marriott, Regent Room) Chair and Comment: Elizabeth W. McGahan (University of New Brunswick) Searching for Home: Catholicism and the Franco-American Mother, Molly Burns Gallaher (University of New Hampshire) Steel City’s Phantom Heretic: John Hugo and Lacouturite Theology on The Retreat, Jack Downey (La Salle Univ.) Performing Catholicism: Pilgrimage and Clerical Control in Acadian and Cajun Song Repertoire, Marion MacLeod (Memorial University of Newfoundland) 3:30 PM-5:30 PM Health Care, Media, and Education: The Franciscan Experience in the United States (Marriott, Bonaparte Room) Chair: Jeffrey M.
    [Show full text]
  • Branson-Shaffer-Vatican-II.Pdf
    Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics.
    [Show full text]
  • Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse
    Journal of Moral Theology, Vol. 10, No. 2 (2021): 60–89 Saint John Henry Newman, Development of Doctrine, and Sensus Fidelium: His Enduring Legacy in Roman Catholic Theological Discourse Kenneth Parker The whole Church, laity and hierarchy together, bears responsi- bility for and mediates in history the revelation which is contained in the holy Scriptures and in the living apostolic Tradition … [A]ll believers [play a vital role] in the articulation and development of the faith …. “Sensus fidei in the life of the Church,” 3.1, 67 International Theological Commission of the Catholic Church Rome, July 2014 N 2014, THE INTERNATIONAL THEOLOGICAL Commission pub- lished “Sensus fidei in the life of the Church,” which highlighted two critically important theological concepts: development and I sensus fidelium. Drawing inspiration directly from the works of John Henry Newman, this document not only affirmed the insights found in his Essay on the Development of Christian Doctrine (1845), which church authorities embraced during the first decade of New- man’s life as a Catholic, but also his provocative Rambler article, “On Consulting the Faithful in Matters of Doctrine” (1859), which resulted in episcopal accusations of heresy and Newman’s delation to Rome. The tension between Newman’s theory of development and his appeal for the hierarchy to consider the experience of the “faithful” ultimately centers on the “seat” of authority, and whose voices matter. As a his- torical theologian, I recognize in the 175 year reception of Newman’s theory of development, the controversial character of this historio- graphical assumption—or “metanarrative”—which privileges the hi- erarchy’s authority to teach, but paradoxically acknowledges the ca- pacity of the “faithful” to receive—and at times reject—propositions presented to them as authoritative truth claims.1 1 Maurice Blondel, in his History and Dogma (1904), emphasized that historians always act on metaphysical assumptions when applying facts to the historical St.
    [Show full text]
  • New Directions for Catholic Theology. Bernard Lonergan's Move Beyond
    JHMTh/ZNThG; 2019 26(1): 108–131 Benjamin Dahlke New Directions for Catholic Theology. Bernard Lonergan’s Move beyond Neo-Scholasticism DOI https://doi.org/10.1515/znth-2019-0005 Abstract: Wie andere aufgeschlossene Fachvertreter seiner Generation hat der kanadische Jesuit Bernard Lonergan (1904–1984) dazu beigetragen, die katho- lische Theologie umfassend zu erneuern. Angesichts der oenkundigen Gren- zen der Neuscholastik, die sich im Laufe des 19. Jahrhunderts als das Modell durchgesetzt hatte, suchte er schon früh nach einer Alternative. Bei aller Skep- sis gegenüber dem herrschenden Thomismus schätzte er Thomas von Aquin in hohem Maß. Das betraf insbesondere dessen Bemühen, die damals aktuellen wissenschaftlichen und methodischen Erkenntnisse einzubeziehen. Lonergan wollte dies ebenso tun. Es ging ihm darum, der katholischen Theologie eine neue Richtung zu geben, also von der Neuscholastik abzurücken. Denn diese berücksichtigte weder das erkennende Subjekt noch das zu erkennende Objekt hinreichend. Keywords: Bernard Lonergan, Jesuits, Neo-Scholasticism, Vatican II, Thomism Bernard Lonergan (1904–1984), Canadian-born Jesuit, helped to foster the re- newal of theology as it took place in the wake of Vatican II, as well in the council’s aftermath. He was aware of the profound changes the discipline was going through. Since the customary way of presenting the Christian faith – usu- ally identified with Neo-Scholasticism – could no longer be considered adequate, Lonergan had been working out an alternative approach. It was his intent to provide theology with new foundations that led him to incorporate contem- porary methods of science and scholarship into theological practice. Faith, as he thought, should be made intelligible to the times.1 Thus, Lonergan moved beyond the borders set up by Neo-Scholasticism.
    [Show full text]
  • Sacrorum Antistitum (September 1, 1910)
    Theological Studies 71 (2010) SWEARING AGAINST MODERNISM: SACRORUM ANTISTITUM (SEPTEMBER 1, 1910) C. J. T. TALAR The historiography of Modernism has concentrated on the doctrinal issues raised by partisans of reform and their condemnation, to the relative neglect of social and political aspects. Where such connec- tions have been made the linkage has often been extrinsic: those involved in social and political reform subscribed to theses articu- lated by historical critics and critical philosophers. The connections, however, run deeper, reaching into issues surrounding authority and autonomy, ecclesiastical control of not only Catholic intellectual life but also Catholic political and social activity. This article revisits the Oath against Modernism and brings these connections into sharper resolution. “The atmosphere created by Modernism is far from being completely dissipated.”1 T MAY WELL HAVE BEEN THE CASE, given the defects of human nature Iand the effects of original sin, that ecclesiastics on more than one occa- sion violated the second commandment when they considered the effects of Roman Catholic Modernism. The reference to the motu proprio Sacrorum antistitum in my subtitle, however, indicates that a different kind of swear- ing is of interest here. As its centerpiece, the motu proprio promulgated an Oath against Modernism, prefaced by the republication, textually, of the final, disciplinary section of the antimodernist encyclical, Pascendi dominici gregis. Following the oath was an instruction originally addressed in 1894 to the bishops of Italy and to the superiors of religious congregations C. J. T. TALAR received his Ph.D. in sociology from the Catholic University of America and his S.T.D.
    [Show full text]
  • Why the New Rite of Episcopal Consecration Is Valid Fr
    ANGELUSTHE MAGAZINE REPRINT WHY THE NEW RITE OF EPISCOPAL CONSECRATION IS VALID Fr. Pierre-Marie, O.P. This article wishes to settle a debate that has been circulating in traditional Catholic circles. Some writers have examined the new rite of episcopal consecration and concluded that it must be invalid. Since this would cause manifest prob- lems if it were true and due to the heightened awareness of such a theory, The Angelus presents (for the first time in English) a study of this question concluding that it is valid. 2 This article was translated exclusively by Angelus Press from Sel de la Terre (No.54., Autumn 2005, pp.72-129). Fr. Pierre-Marie, O.P., is a member of the traditional Dominican monastery at Avrillé, France, several of whose members were ordained by Archbishop Lefebvre and which continues to receive its priestly ordinations from the bishops serving the Society of Saint Pius X which Archbishop Lefebvre founded. He is a regular contributor to their quarterly review, Sel de la Terre (Salt of the Earth). The English translations contained in the various tables were prepared with the assistance of H.E. Bishop Richard Williamson, Dr. Andrew Senior (professor at St. Mary’s College, St. Mary’s, Kansas), and Fr. Scott Gardner, SSPX. ollowing the Council, in 1968 a new rite for Orders or is merely “a sacramental,” an ecclesiastical the ordination of bishops was promulgated. ceremony wherein the powers of the episcopate, It was, in fact, the first sacrament to undergo its “bound” in the simple priest, are “freed” for the “aggiornamento,” or updating.
    [Show full text]
  • H-France Review Vol. 12 (March 2012), No. 41 Kathleen A. Mulhern
    H-France Review Volume 12 (2012) Page 1 H-France Review Vol. 12 (March 2012), No. 41 Kathleen A. Mulhern, Beyond the Contingent. Epistemological Authority, a Pascalian Revival, and the Religious Imagination in Third Republic France. With a Foreword by Martha Hanna. Eugene, Or.: Pickwick Publications, 2011. xvii + 212 pp. Bibliography and index. $25.00 U.S. (pb). ISBN-13: 978-1-60899-370-3. Review by Stephen Schloesser, Loyola University Chicago. Kathleen Mulhern investigates a late-nineteenth-century deployment of the seventeenth-century thought of Blaise Pascal by French neo-Pascalians (“Pascalisants”). Pascal had never completely disappeared from the French literary scene. Seventy years after his death, he served Voltaire as a foil in the Remarques sur les Pensées de Pascal (1734); Condorcet’s edition of the Pensées (1776) was but one stage in his ever-shifting relationship with Pascal-Voltaire.[1] In the post-revolutionary Romantic period, Pascal re-appeared in 1835; a new critical edition proposed by Victor Cousin followed ten years later (1844). From the mid-century onward, Pascal’s nationalist function as the French literary genius enjoyed multiple new editions: Vinet (1848), Sainte-Beuve (1848), Havet (1852), Droz (1886), Michaut (1896), and Brunschvicg (1904) (p. 7). For the purposes of Mulhern’s story, there seems to be a missing link here between 1776 and 1835. That link is suggested by Darrin McMahon’s observation that (largely Catholic) opponents of the philosophes during the 1770s-1780s overlooked Pascal’s Jansenist associations (and Rousseau’s own philosophic position) in service of combating “rationalism.” Though clearly differing in world view, both Pascal and Rousseau “argued convincingly that the heart had reasons that reason knows not, that when left to themselves our rational faculties left us lifeless and cold, uncertain and unsure.
    [Show full text]
  • Léo Volker Architect of Aggiornamento
    Society of the Missionaries of Africa - History Series no 12 Léo Volker Architect of Aggiornamento 1957-1967 Aylward Shorter M.Afr. Rome 2013 Stampa Istituto Salesiano Pio XI - Via Umbertide, 11 - 00181 Roma Tel. : 06.78.27.819 - Fax : 06.78.48.333 - E-Mail [email protected] Finito di stampare : aprile 2013 Foreword The meeting of the History Research team held in Rome from 5th to 7th May 2011 suggested that I should prepare material for the study and teaching of the period 1947-1967. This was a period in which Africa and our Society experienced some of the most sweeping changes in our history. Reading and research for this period was carried out in London in 2011 and in Rome in February 2012. A dossier of background and working papers, amounting to some 40,000 words, was prepared. In addition, material was included about Missionaries of Africa who served as military chaplains, and who were demobilized between 1945 and 1954. In 1957 the Society included up to 600 former soldiers, of whom one in ten had served as officially designated military chaplains. This fact had much to do with the Society's preparedness for, and expectation of, change. In November 2012 François Richard and Jean-Claude Ceillier proposed that the dossier should form the basis of a volume in the History Series, focussing on the contribution of Léo Volker, superior general from 1957 to 1967.I am grateful to Jean-Claude Ceillier and the History Research team, and to François Richard, Juan-José Oses and Fritz Stenger in the General Archives, Library and Photo Collection at Via Aurélia, for ail their help.
    [Show full text]
  • The Philosophy of William James As Related to Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux
    Portland State University PDXScholar Dissertations and Theses Dissertations and Theses 1987 The philosophy of William James as related to Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux Peggy Lyne Hurtado Portland State University Follow this and additional works at: https://pdxscholar.library.pdx.edu/open_access_etds Part of the Intellectual History Commons, and the Philosophy Commons Let us know how access to this document benefits ou.y Recommended Citation Hurtado, Peggy Lyne, "The philosophy of William James as related to Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux" (1987). Dissertations and Theses. Paper 3713. https://doi.org/10.15760/etd.5597 This Thesis is brought to you for free and open access. It has been accepted for inclusion in Dissertations and Theses by an authorized administrator of PDXScholar. Please contact us if we can make this document more accessible: [email protected]. ---- l I AN ABSTRACT OF THE THESIS OF Peggy Lyne Hurtado for the Master of Arts in History presented June 10, 1987. Title: The Philosophy of William James as Related to Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux. APPROVED BY MEMBERS OF THE THESIS COMMITTEE: Michael F. Reard~n, Chairman Guin~ David Joh This thesis argues two issues: William James' philosophy was-to a great extent derived from his interaction with the French philosophers, Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux. Correlative to the fact that these five figures have an intellectual 2 relationship with one another, I also argue that in order to understand James, he must be placed within the context of these relations.
    [Show full text]
  • Liturgical Press Style Guide
    STYLE GUIDE LITURGICAL PRESS Collegeville, Minnesota www.litpress.org STYLE GUIDE Seventh Edition Prepared by the Editorial and Production Staff of Liturgical Press LITURGICAL PRESS Collegeville, Minnesota www.litpress.org Scripture texts in this work are taken from the New Revised Standard Version Bible: Catholic Edition © 1989, 1993, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Cover design by Ann Blattner © 1980, 1983, 1990, 1997, 2001, 2004, 2008 by Order of Saint Benedict, Collegeville, Minnesota. Printed in the United States of America. Contents Introduction 5 To the Author 5 Statement of Aims 5 1. Submitting a Manuscript 7 2. Formatting an Accepted Manuscript 8 3. Style 9 Quotations 10 Bibliography and Notes 11 Capitalization 14 Pronouns 22 Titles in English 22 Foreign-language Titles 22 Titles of Persons 24 Titles of Places and Structures 24 Citing Scripture References 25 Citing the Rule of Benedict 26 Citing Vatican Documents 27 Using Catechetical Material 27 Citing Papal, Curial, Conciliar, and Episcopal Documents 27 Citing the Summa Theologiae 28 Numbers 28 Plurals and Possessives 28 Bias-free Language 28 4. Process of Publication 30 Copyediting and Designing 30 Typesetting and Proofreading 30 Marketing and Advertising 33 3 5. Parts of the Work: Author Responsibilities 33 Front Matter 33 In the Text 35 Back Matter 36 Summary of Author Responsibilities 36 6. Notes for Translators 37 Additions to the Text 37 Rearrangement of the Text 37 Restoring Bibliographical References 37 Sample Permission Letter 38 Sample Release Form 39 4 Introduction To the Author Thank you for choosing Liturgical Press as the possible publisher of your manuscript.
    [Show full text]
  • Supplementary Anselm-Bibliography 11
    SUPPLEMENTARY ANSELM-BIBLIOGRAPHY This bibliography is supplementary to the bibliographies contained in the following previous works of mine: J. Hopkins, A Companion to the Study of St. Anselm. Minneapolis: University of Minnesota Press, 1972. _________. Anselm of Canterbury: Volume Four: Hermeneutical and Textual Problems in the Complete Treatises of St. Anselm. New York: Mellen Press, 1976. _________. A New, Interpretive Translation of St. Anselm’s Monologion and Proslogion. Minneapolis: Banning Press, 1986. Abulafia, Anna S. “St Anselm and Those Outside the Church,” pp. 11-37 in David Loades and Katherine Walsh, editors, Faith and Identity: Christian Political Experience. Oxford: Blackwell, 1990. Adams, Marilyn M. “Saint Anselm’s Theory of Truth,” Documenti e studi sulla tradizione filosofica medievale, I, 2 (1990), 353-372. _________. “Fides Quaerens Intellectum: St. Anselm’s Method in Philosophical Theology,” Faith and Philosophy, 9 (October, 1992), 409-435. _________. “Praying the Proslogion: Anselm’s Theological Method,” pp. 13-39 in Thomas D. Senor, editor, The Rationality of Belief and the Plurality of Faith. Ithaca, NY: Cornell University Press, 1995. _________. “Satisfying Mercy: St. Anselm’s Cur Deus Homo Reconsidered,” The Modern Schoolman, 72 (January/March, 1995), 91-108. _________. “Elegant Necessity, Prayerful Disputation: Method in Cur Deus Homo,” pp. 367-396 in Paul Gilbert et al., editors, Cur Deus Homo. Rome: Prontificio Ateneo S. Anselmo, 1999. _________. “Romancing the Good: God and the Self according to St. Anselm of Canterbury,” pp. 91-109 in Gareth B. Matthews, editor, The Augustinian Tradition. Berkeley, CA: University of California Press, 1999. _________. “Re-reading De Grammatico or Anselm’s Introduction to Aristotle’s Categories,” Documenti e studi sulla tradizione filosofica medievale, XI (2000), 83-112.
    [Show full text]