DOCSLIB.ORG

American Catholic Philosophical Association

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
American Catholic Philosophical Association American Catholic Philosophical Association Executive Council Eighty-Third Annual Meeting Mary Beth Ingham Therese-Anne Druart Edward Houser Steven Jensen Reason in Context Patrick Brennan Mark Gossiaux Judith Green Patrick Murray Loyola University of New Orleans Brian Treanor Catherine A.J. Deavel Hotel Monteleone Colleen McCluskey New Orleans, LA Douglas B. Rasmussen James B. South November 13 - November 15, 2009 Richard C. Taylor Sarah Byers Matthew Cuddeback Christopher Cullen Tobias Hoffmann Michael Tkacz William Desmond Officers of the Association President……..………Mary Beth Ingham Vice-President……Therese-Anne Druart Secretary……….….…….Edward Houser Program Committee Treasurer………...………….Steve Jensen Bonnie Kent Christopher Kaczor John Hittinger ST. AUGUSTINE’S PRESS 25% discount on all our titles Dear Friends: I must miss this year’s ACPA for family reasons, but though I’ll be gone, I don’t like the idea of being forgot- ten. So whatever good I could have done being at the meeting I’ll do being absent by offering all ACPA mem- bers a 25% discount on everything St. Augustine’s has pub- lished or is in the process of publishing (I suppose this means that though I’ll be gone, I won’t be missed). Simply go to our website, www.staugustine.net, and purchase anything you’d like, including forthcoming titles. At checkout be sure to put in “ACPA” (without the quote marks) in the promo code box. Then you will automatical- ly receive a 25% discount. This offer is good from November 12, 2009, through December 15, 2009, only. Best regards, Bruce Fingerhut Some New & Forthcoming Titles from St. Augustine’s Press Thomas Aquinas, Treatise on Law: Charles E. Rice, What Happened to The Complete Text. trans. Alfred J. Notre Dame? $15 paper Freddoso. $18 paper Zbigniew Janowski, How to Read John Poinsot, Tractatus de Signis. $85 Descartes’s Meditations. $25 cloth, cloth, November November Josef Pieper & Heinz Raskop, What Anthony Kenny, Descartes: A Study Catholics Believe. $12 paper of His Philosophy. $22 paper Josef Pieper, Tradition: Concept and Stanley Rosen, Plato’s Statesman. Claim. $13 paper, January ’09 $20 paper Josef Pieper, The Silence of Goethe. Stanley Rosen, Metaphysics in $16 cloth; $8 paper, November Ordinary Language. $24 paper C.S. Lewis & Don Giovanni Predrag Cicovacki, Dostoevsky and Calabria, The Latin Letters of C.S. the Affirmation of Life. $35 cloth, Lewis. $12 paper November Nalin Ranasinghe, Socrates in the Gabriel Marcel, Thou Shall Not Die. Underworld: On Plato’s Gorgias. $27 $14 cloth, November cloth Gabriel Marcel, Homo Viator: Rémi Brague, Eccentric Culture: A Introduction to the Metaphysic of Theory of Western Civilization. $17 Hope. $20 paper The ACPA wishes to thank the host paper Joseph Bobik, Jokes, Life after Death, Jean-Luc Marion, Descartes’s Grey and God. $40, January ’09 institution, Loyola University of New Orleans Ontology: Cartesian Science and Kenneth D. Whitehead, Mass Misun- for its very generous Aristotelian Thought in the Regulae. derstanding: The Mixed Legacy of the $35 cloth, December Vatican II Liturgical Reforms. $20 pb financial and organizational support. website: www.staugustine.net ANNOUNCEMENTS The prices for the 2009 Meeting are as follows: Conference Registration is $50.00 before Oct. 13, $55.00 afterwards. Registration fee for students is $15.00. The Banquet price is $65.00 before Oct. 13, $70.00 afterwards, and includes drinks and gratuity. The Women’s Luncheon price is $35.00. The dWaWb ]c` P]]bV T]` O ! RWaQ]c\b reduced rate for ACPA members at the Hotel Monteleone is $179.00 per night for single or double occupancy, plus applicable local taxes. In order to B63 4/:: =4 A:33> E=@2A =4 :743 guarantee the lower rates for Registration, Banquet, and Hotel, you must make 83/<:C1 </<1G B`O\aZObSR Pg new theological turns in 16/@:=BB3 ;/<23:: french phenomenology your reservations no later than Oct. 13, 2009. && ^OUSa 3RWbSR Pg 0@C13 3::7A 03<A=< '%&& ! !&& >O^S` $ O\R <=@;/< E7@H0/ % ^OUSa The easiest way to register at the hotel is to go to the ACPA website '%&& ! !%! >O^S` " http://www.acpaweb.org/, click on “2009 Annual Meeting,” B=;03/C =4 70< /@/07 >S`a^SQbWdSa W\ 1]\bW\S\bOZ >VWZ]a]^Vg http://www.acpaweb.org/2009meetcall.htm then click on “Register Online for /<2 E67B3 B@/D3@A3A /023:E/6/0 ;32230 B`O\aZObSR the 2009 Meeting in New Orleans,” which takes you to our ACPA site at the Pg 16/@:=BB3 ;/<23:: 7<B3@>@3B7<5 3F13AA Philosophy Documentation Center Website. http://www.pdcnet.org/2009- /TbS`e]`R Pg 83/<:C1 </<1G jean-luc marion, saturated ACPA-Conference.html && ^OUSa phenomena, and hermeneutics '%&& ! !#% >O^S` $ A6/<3 ;/197<:/G #$ ^OUSa From here you can register at the hotel by clicking on Hotel Monteleone. From '%&& ! !&' 1Z]bV # />=>6/B71 0=273A >S`a^SQbWdSa W\ 1]\bW\S\bOZ >VWZ]a]^Vg here, you also may pre-register for the meeting, choose your ACPA Banquet negative theology, entrée, sign up for the Women’s Lunch, arrange for your conference name-tag, incarnation, and relationality and even pay your annual ACPA dues. 3RWbSR Pg 16@7A 0=3A3: </BC@/ >C@/ O\R 1/B63@7<3 93::3@ on the recovery of nature in ""& ^OUSa the doctrine of grace If you prefer, you can register at the Hotel Monteleone by calling the hotel’s '%&& ! !& >O^S` !# AB3D3< / :=<5 B`O\aRWaQW^ZW\O`g BVS]Z]UWQOZ 1]ZZ]_cWO % ^OUSa reservation desk at 1-504-523-3341 or the hotel’s main number at (866) 338- '%&& ! !#& 1Z]bV $# 4684. You must identify yourself as being with the ACPA. You also can ;]`OZ >VWZ]a]^Vg O\R ;]`OZ BVS]Z]Ug E7B6=CB </BC@3- register for the Conference and purchase banquet tickets by using the enclosed a new condition for theology form. You will not be able to buy banquet tickets at the event. If you choose to 3RWbSR Pg 2/D72 /:03@BA=< 1/B632@/:A =4 0=<3 use regular mail, your payment for pre-registration and banquet tickets must be O\R 1/03:: 97<5 the role of the body in ""& ^OUSa contemporary catholic received no later than October 13, 2009, at the following address: ACPA Pre- '%&& ! !%' >O^S` !# literature Registration, Philosophy Documentation Center, P.O. Box 7147, 8=6< 1 E/:2;37@ Charlottesville, VA 22906-7147. You can also do so by phone at 1-800-444- " ^OUSa >=E3@A '%&& ! !$ 1Z]bV # 2419. religion as a social and spiritual force The ACPA would like to thank Loyola University of New Orleans for very 3RWbSR Pg ;33@B3< 0 B3@ 0=@5 7< B63 E=@:2 O\R 8/< E7::3; D/< 63<B3< G3B <=B =4 B63 E=@:2 generously hosting the event, without which this meeting would not have been $" ^OUSa " Pe WZZcab`ObW]\a social and global initiatives possible. Thanks are also due to Loyola Marymount University, which provided '%&& ! !#%% >O^S` ! of ecumenical patriarch BVS 4cbc`S ]T bVS @SZWUW]ca >Oab bartholomew financial support. In addition, special thanks are due to the Program Committee 31C;3<71/: >/B@7/@16 for 2009: Bonnie Kent, Christopher Kaczor, and John Hittinger. 0/@B6=:=;3E 3<1/@</17Ï< 3RWbSR O\R eWbV O\ 7\b`]RcQbW]\ Pg illness and body politics in 8=6< 16@GAA/D57A 4]`Se]`R Pg chicana feminist literature 8=Ap ;/<C3: 0/@@=A= ACH/<<3 0=AB !# ^OUSa #$ ^OUSa Q]Z]` " Pe WZZcab`ObW]\a '%&& ! !%! 1Z]bV ! '%&& ! !&#! >O^S` $ =`bV]R]f 1V`WabWO\Wbg O\R 1]\bS[^]`O`g BV]cUVb EEE4=@26/;>@3AA1=; B3:( &''$$'&% 2009 Annual Meeting Program ACPA sessions will be held in meeting rooms at the Hotel Monteleone. Friday, November 13, 2009 $515%3.% 5.)6%23)49 02%33 7:30 am -- Holy Mass Church of the Immaculate Conception, 130 Baronne St. 9:40 - 10:00 am -- Executive Committee Meeting Orleans THE PHILOSOPHICAL SENSE OF TRANSCENDENCE LEVINAS AND PLATO ON LOVING BEYOND BEING 10:00 am - 1:00 pm --Executive Council Meeting Orleans Sarah Allen This close reading of Levinas and Plato on topics of transcendence and affectivity, Allen’s consid- eration of other central influences on Levinas’s conception of transcendence, and her depiction of 2:00 - 8:30 pm -- Registration La Nouvelle Mezzanine Levinas’s “return” to Platonism, all go beyond what has previously been published in the field of Levinas studies. Looking for the philosophical sense of transcendence, Allen asserts, requires not 5:00 - 8:00 pm -- Book Exhibit Queen Anne Parlor, Bonnet Carre only a questioning into transcendence, but a questioning of philosophy itself. $26.00x paper •ISBN 978-0-8207-0422-7 4:00 - 6:00 pm -- Satellite Sessions: HEIDEGGER’S PHILOSOPHY OF RELIGION 1. Society for Catholicism and Analytical Philosophy Cabildo FROM GOD TO THE GODS 2. Society for Medieval Logic and Metaphysics Cathedal Ben Vedder 3. Society for Thomistic Natural Philosophy Ursulines “Heidegger’s Philosophy of Religion is a most welcome guide to Heidegger’s ever 4. The Society for Continental Philosophy and Theology Beauregard developing thinking regarding religion. Vedder’s account is highly informed, nuanced, and displays an impressive grasp of both Heidegger’s early and late 4. Honoring the Life and Work of W. Norris Clarke, S.J., I Orleans thought. Moreover, much to his credit, Ben Vedder addresses these difficulties 6. Philosophers in Jesuit Education Presbytre in Heidegger’s thought head on.” — Research in Phenomenology 7. Dietrich von Hildebrand Legacy Project French Market $60.00s cloth • ISBN 978-0-8207-0388-6 / $21.50x paper • ISBN 978-0-8207-0389-3 8. The Society for the Study of Cardinal Newman Pontalba 9.
Load more

Recommended publications
  • Medieval Western Philosophy: the European Emergence
    Cultural Heritage and Contemporary Change Series I, Culture and Values, Volume 9 History of Western Philosophy by George F. McLean and Patrick J. Aspell Medieval Western Philosophy: The European Emergence By Patrick J. Aspell The Council for Research in Values and Philosophy 1 Copyright © 1999 by The Council for Research in Values and Philosophy Gibbons Hall B-20 620 Michigan Avenue, NE Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Aspell, Patrick, J. Medieval western philosophy: the European emergence / Patrick J. Aspell. p.cm. — (Cultural heritage and contemporary change. Series I. Culture and values ; vol. 9) Includes bibliographical references and index. 1. Philosophy, Medieval. I. Title. III. Series. B721.A87 1997 97-20069 320.9171’7’090495—dc21 CIP ISBN 1-56518-094-1 (pbk.) 2 Table of Contents Chronology of Events and Persons Significant in and beyond the History of Medieval Europe Preface xiii Part One: The Origins of Medieval Philosophy 1 Chapter I. Augustine: The Lover of Truth 5 Chapter II. Universals According to Boethius, Peter Abelard, and Other Dialecticians 57 Chapter III. Christian Neoplatoists: John Scotus Erigena and Anselm of Canterbury 73 Part Two: The Maturity of Medieval Philosophy Chronology 97 Chapter IV. Bonaventure: Philosopher of the Exemplar 101 Chapter V. Thomas Aquinas: Philosopher of the Existential Act 155 Part Three: Critical Reflection And Reconstruction 237 Chapter VI. John Duns Scotus: Metaphysician of Essence 243 Chapter
    [Show full text]
  • 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.
    [Show full text]
  • Bishop Robert Barron Recommended Books
    BISHOP ROBERT BARRON’S Recommended Books 5 FAVORITE BOOKS of ALL TIME SUMMA THEOLOGIAE Thomas Aquinas THE DIVINE COMEDY Dante Alighieri THE SEVEN STOREY MOUNTAIN Thomas Merton MOBY DICK Herman Melville MACBETH William Shakespeare FAVORITE Systematic Theology BOOKS CLASSICAL: • Summa Theologiae St. Thomas • On the Trinity (De trinitate) St. Augustine • On First Principles (De principiis) Origen • Against the Heresies (Adversus haereses) Irenaeus • On the Development of Christian Doctrine John Henry Newman MODERN/CONTEMPORARY: • The Spirit of Catholicism Karl Adam • Catholicism Henri de Lubac • Glory of the Lord, Theodrama, Theologic Hans Urs von Balthasar • Hearers of the Word Karl Rahner • Insight Bernard Lonergan • Introduction to Christianity Joseph Ratzinger • God Matters Herbert McCabe FAVORITE Moral Theology BOOKS CLASSICAL: • Secunda pars of the Summa theologiae Thomas Aquinas • City of God St. Augustine • Rule of St. Benedict • Philokalia Maximus the Confessor et alia MODERN/CONTEMPORARY: • The Sources of Christian Ethics Servais Pinckaers • Ethics Dietrich von Hilldebrand • The Four Cardinal Virtues and Faith, Hope, and Love Josef Pieper • The Cost of Discipleship Dietrich Bonhoeffer • Sanctify Them in the Truth: Holiness Exemplified Stanley Hauerwas FAVORITE Biblical Theology BOOKS CLASSICAL: • Sermons Origen • Sermons and Commentary on Genesis and Ennarationes on the Psalms Augustine • Commentary on John, Catena Aurea, Commentary on Job, Commentary on Romans Thomas Aquinas • Commentary on the Song of Songs Bernard of Clairvaux • Parochial and Plain Sermons John Henry Newman MODERN/CONTEMPORARY: • Jesus and the Victory of God and The Resurrection of the Son of God N.T. Wright • The Joy of Being Wrong James Alison • The Theology of the Old Testament Walter Brueggemann • The Theology of Paul the Apostle James D.G.
    [Show full text]
  • Thomas Aquinas: Soul-Body Connection and the Afterlife Hyde Dawn Krista University of Missouri-St
    University of Missouri, St. Louis IRL @ UMSL Theses Graduate Works 4-16-2012 Thomas Aquinas: Soul-Body Connection and the Afterlife Hyde Dawn Krista University of Missouri-St. Louis, [email protected] Follow this and additional works at: http://irl.umsl.edu/thesis Recommended Citation Krista, Hyde Dawn, "Thomas Aquinas: Soul-Body Connection and the Afterlife" (2012). Theses. 261. http://irl.umsl.edu/thesis/261 This Thesis is brought to you for free and open access by the Graduate Works at IRL @ UMSL. It has been accepted for inclusion in Theses by an authorized administrator of IRL @ UMSL. For more information, please contact [email protected]. Thomas Aquinas: Soul-Body Connection and the Afterlife Krista Hyde M.L.A., Washington University in St. Louis, 2010 B.A., Philosophy, Southeast Missouri State University – Cape Girardeau, 2003 A Thesis Submitted to The Graduate School at the University of Missouri – St. Louis in partial fulfillment of the requirements for the degree Master of Arts in Philosophy April 2012 Advisory Committee Gualtiero Piccinini, Ph.D. Chair Jon McGinnis, Ph.D. John Brunero, Ph.D. Copyright, Krista Hyde, 2012 Abstract Thomas Aquinas nearly succeeds in addressing the persistent problem of the mind-body relationship by redefining the human being as a body-soul (matter-form) composite. This redefinition makes the interaction problem of substance dualism inapplicable, because there is no soul “in” a body. However, he works around the mind- body problem only by sacrificing an immaterial afterlife, as well as the identity and separability of the soul after death. Additionally, Thomistic psychology has difficulty accounting for the transmission of universals, nor does it seem able to overcome the arguments for causal closure.
    [Show full text]
  • Beauty As a Transcendental in the Thought of Joseph Ratzinger
    The University of Notre Dame Australia ResearchOnline@ND Theses 2015 Beauty as a transcendental in the thought of Joseph Ratzinger John Jang University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Philosophy Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Jang, J. (2015). Beauty as a transcendental in the thought of Joseph Ratzinger (Master of Philosophy (School of Philosophy and Theology)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/112 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. School of Philosophy and Theology Sydney Beauty as a Transcendental in the Thought of Joseph Ratzinger Submitted by John Jang A thesis in partial fulfilment of the requirements of the degree of Master of Philosophy Supervised by Dr. Renée Köhler-Ryan July 2015 © John Jang 2015 Table of Contents Abstract v Declaration of Authorship vi Acknowledgements vii Introduction 1 Structure 3 Method 5 PART I - Metaphysical Beauty 7 1.1.1 The Integration of Philosophy and Theology 8 1.1.2 Ratzinger’s Response 11 1.2.1 Transcendental Participation 14 1.2.2 Transcendental Convertibility 18 1.2.3 Analogy of Being 25 PART II - Reason and Experience 28 2.
    [Show full text]
  • Haecceities, Quiddities, and Structure∗
    compiled on 18 December 2015 at 14:00 Haecceities, quiddities, and structure∗ Wolfgang Schwarz Draft, 18 December 2015 Abstract. Suppose all truths are made true by the distribution of funda- mental properties and relations over fundamental particulars. The world is then completely characterized by stating which fundamental properties and relations are instantiated by which fundamental particulars. But do we have to mention the fundamental particulars by name? Arguably not. Arguably, all truths – or at least all truths we can ever know – are made true by the pattern in which fundamental properties and relations are instantiated by fundamental particulars, irrespective of the identity (“haecceity”) of those particulars. Parallel arguments suggest that the identity (“quiddity”) of fundamental properties and relations can be omitted. It would follow that all truths (or all knowable truths) are made true by the abstract structure of the world, the pattern in which fundamental properties and relations are instantiated by fundamental particulars, irrespective of the identity of the properties, relations, and particulars. I argue that this is almost correct: while not all truths are made true by the abstract structure of the world, the remaining truths are (in a certain sense) not made true by the world at all. 1 Introduction Most truths can be explained by other, more fundamental truths. That salt dissolves in water, for example, can be explained by the chemical composition of salt and water together with the general laws of physics. Explanations of this kind plausibly come to an end. At some point we reach a bottom level of fundamental facts that are not explainable in terms of anything more basic.
    [Show full text]
  • The Univocity of Substance and the Formal Distinction of Attributes: the Role of Duns Scotus in Deleuze's Reading of Spinoza Nathan Widder
    parrhesia 33 · 2020 · 150-176 the univocity of substance and the formal distinction of attributes: the role of duns scotus in deleuze's reading of spinoza nathan widder This paper examines the role played by medieval theologian John Duns Scotus in Gilles Deleuze’s reading of Spinoza’s philosophy of expressive substance; more generally, it elaborates a crucial moment in the development of Deleuze’s philosophy of sense and difference. Deleuze contends that Spinoza adapts and extends Duns Scotus’s two most influential theses, the univocity of being and formal distinction, despite neither appearing explicitly in Spinoza’s writings. “It takes nothing away from Spinoza’s originality,” Deleuze declares, “to place him in a perspective that may already be found in Duns Scotus” (Deleuze, 1992, 49).1 Nevertheless, the historiographic evidence is clearly lacking, leaving Deleuze to admit that “it is hardly likely that” Spinoza had even read Duns Scotus (359n28). Indeed, the only support he musters for his speculation is Spinoza’s obvious in- terests in scholastic metaphysical and logical treatises, the “probable influence” of the Scotist-informed Franciscan priest Juan de Prado on his thought, and the fact that the problems Duns Scotus addresses need not be confined to Christian thought (359–360n28). The paucity of evidence supporting this “use and abuse” of history, however, does not necessarily defeat the thesis. Like other lineages Deleuze proposes, the one he traces from Duns Scotus to Spinoza, and subsequently to Nietzsche, turns not on establishing intentional references by one thinker to his predecessor, but instead on showing how the borrowings and adaptations asserted to create the connec- tion make sense of the way the second philosopher surmounts blockages he faces while responding to issues left unaddressed by the first.
    [Show full text]
  • Francis Slade
    Was Ist Aufkliirung? Notes on Maritain, Rorty, and Bloom \Vith Thanks But 1Vo Apologies to bnTnanuel Kant Francis Slade Our crucial need anJ problem is to rediscover the natural faith of rea­ son in truth. Jacques Maritain. Education at the Crossroads Education at !he Crossroads is Jacques Maritain speaking at Yale in 1943 as a philosopher and as a Catholic about education, doing then and there what he had always done and continued to do until his death: speak­ ing as a philosopher and as a confessing Catholic. What strikes us as we look back at Maritain through the books that he has left us is his public loneliness. And in that light what must impress us is the love of truth and the aspiration towards wisdom out of which these books had to have been written. Because Maritain's public voice was always that of a Catholic as well as a philosopher, he exemplified what Josef Pieper calls "existential honesty as a philosopher," refusing to ''disregard the truths of divine revelation that you have accepted in faith." 1 Consequently as a philosopher he was largely ig­ nored outside Catholic milieu. Being a Catholic and making no secret of its significance for his thinking as a philosopher. what he said was considered 1 Josef Pieper. fn Def'ense o( Philosophy (San Francisco: Ignatius Press. 1992). p. 113. 48 WAS IST AUFKLARUNG? 49 beyond the permissible limits of what can be accepted as serious public dis­ course. As Richard Rorty puts it, "To be part of society is, in the relevant sense.
    [Show full text]
  • Aquinas' Principle of Individuation
    Aquinas' Principle of Individuation Patrick W. Hughes Denison University Saint Thomas Aquinas, the Thirteenth Century Catholic theologian and philosopher was one of the first Medieval philosophers to attempt to reconcile the newly re-introduced Aristotelian system with the Catholic religious thought ofthe day. Aquinas' numerous commentaries on Aristotle and his adoption of the Aristotelian thought form the basis for the whole of Aquinian metaphysics (as well as the basic Aristotileanism which pervades Aquinas' whole systematic philosophy), In this paper I will deal with a specific yet fundamental principle ofAquinianmetaphysics-the principle of individuation. On first reading of the Aquinian texts, the principle of individuation appears to be stated succinctly, yet further investigation into the concept of individuation reveals problems and ambiguities. As it is necessary for an understanding of the problem of individuation in the Aquinian system, I will start off with the basic ontology ofAquinas and then will proceed with one interpretation of the ambiguities which exist in the texts regarding the principle of individuation. I will then give a counter interpretation that Aquinas might level against my interpretation and the problems ofmy interpretation; finally, I will analyze any problems that arise from the Aquinian response. 1. Primary Substance in Aristotle and Aquinas The difficulty in dealing with systematic philosophy is that it is difficult to know where to begin, since each concept is built upon previous concepts and all of the concepts are fundamentally interrelated. Neverthe­ less, I shall start by explicating Aquinas' fundamental ontology. Aquinas, following Aristotle, points out that the world is made up of individual things-or what Aquinas calls "primary substances", Socrates, Rover, and the pine tree in my yard are all existing individual primary substances in the world.
    [Show full text]
  • Friars' Bookshelf 353
    The Silence of Saint Thoma1: Three Eswys. By Josef Pieper. New York, Pantheon Boo ks, 1957. pp. 122. $2 .75. Silence of Saint Thonws: a compelling title! We who know so well the vigor and clarity of Thomas's voice, is it not somewhat sur­ prising that we should be invited to think on his silence! And yet, as Josef Pieper points out in these three masterful essays, it is one of the most significant traits of the Angelic Doctor. For his silence is nothing more than Thomas's deep reverence for mystery. Easily said, and easily agreed to; but do we, as our minds dwell on the articulate rationality of his every argument, do we really grasp the full meaning of this reverence? To grasp it would be to share, to make our own, the silence of Saint Thomas. Silence to listen, to hear in peace and purity the secret whisper­ ings of God and of reality. And silence, a certain reticence, in speak­ ing: " ... it is as straw." Thomas was silent, ultimately, because he knew that human words could not give full expression to the meaning of reality, could never give full answer to the age-old metaphysical question. For the very ontological truth of things, their conformity to plan, their constant "nature" which alone makes them knowable, is not itself fully known except in the inscrutable depths of the Divine Intellect creatively thinking it. This is the thesis of Josef P ieper: Human knowledge is at the same time true and not fully sufficient. True, because it attains to nature; inadequate, because nature is sunk deep in Divinity.
    [Show full text]
  • Given and All Received: the Foundation of Mystical Union in the Deus in Se of Aquinas' Summa Theologiae a Paper for the I
    All Given and All Received: the Foundation of Mystical Union in the Deus in se of Aquinas’ Summa theologiae A paper for the “Franz von Baader: Writings and Sources of a Christian Mystic”, Independent Reading Group in the Institute for the Public Life of the Arts and Ideas at McGill University February 19, 2014 Wayne J. Hankey Carnegie Professor and Chairman, Department of Classics with the Programmes in Religious Studies and Arabic, Dalhousie University and King’s College, Halifax I. Ipsum esse subsistens is a real Giving and Receiving of Itself to Itself Very being [ipsum esse subsistens] is real, not notional, giving [dare] and receiving [accipere] of itself to itself. This giving and receiving of infinite being forming three infinite subsistences, makes understandable, though not by a compelled necessity, the emanation of finite beings, creation. Prior to that procession, and its basis, is what Thomas calls “the mission of the Divine Persons”. This is where what has come to be called “mystical experience” enters, with the language of touching, common to the tradition from Plato and Aristotle, and, crucially for Aquinas, to Plotinus1 and Augustine2, “attingit ad ipsum Deum”: … God is in all things by His essence, power and presence, according to His one common mode, as the cause existing in the effects which participate in His goodness. Above and beyond this common mode, however, there is one special mode consonant with the nature of a rational being in whom God is said to be present as the known in the knower, and the beloved in the
    [Show full text]
  • Time for Patience by CHARLES R
    Copyright © 2016 Institute for Faith and Learning at Baylor University 19 Time for Patience BY CHARLES R. PINCHES Christian patience keeps us on the path towards an ever more perfect love, especially when obstacles threaten to knock us off this path, or anger and distractions make us forget where we are going. Here patience gets a quite specific protective charge: it protects us against sorrow. hink of those times when you are tempted especially to become im- patient. Are you driving a car somewhere, perhaps late for an appoint- Tment? Trying to arrange a flight in the airport after your scheduled one has been cancelled? Moving through city streets with a group and some- one is lagging? Impatience very often arises when we have a plan, and are focused on carrying it through—something we are accustomed to doing in Western society where plans are expected and there is no shortage of instruments for effectively carrying them out. Yet this very fact about impatience can make it ironic, even comical. For impatience tricks us into taking unneces- sary risks which can set us far behind wherever we were when we became impatient. Or it causes us to rant and rail furiously against whatever blocks our way. And so it derails us from the very track we wanted so impatiently to travel. Have you ever stood in an airport behind someone who is shout- ing at an attendant because his travel plans have been disrupted? He looks positively silly. Moreover, you know it will do him no good to vent at this airline representative, who appears to be listening serenely but quite possi- bly is becoming impatient herself.
    [Show full text]