DOCSLIB.ORG

On the Several Senses of Being in Aristotle

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
On the Several Senses of Being in Aristotle Franz Brentano ON THE SEVERAL SENSES OF BEING IN ARISTOTLE To OJ) A€'YETaL 7/'OAAaxW~ Aristotle, Metaphysics Z, 1 Edited and Translated ~ Rolf George UNIVERSITY OF CALIFORNIA PRESS Berkeley Los Angeles London 1975 Dedicated in veneration and gratitude to DR. ADOLPH TRENDELENBURG Professor of Philosophy at the University of Berlin My most revered teacher, UNIVERSITY OF CALIFORNIA PRESS the scholar so highly distinguished BERKELEY AND LOS ANGELES in the advancement of our understanding of Aristotle. UNIVERSITY OF CALIFORNIA PRESS, LTD. LONDON, ENGLAND COPYRIGHT © 1975 BY THE REGENTS OF THE UNIVERSITY OF CALIFORNlA ISBN: o-52()'()2346-3 LIBRARY OF CONGRESS CATALOG CARD NUMBER: 72-89796 PRINTED IN THE UNITED STATES OF AMERICA Contents Editor's Preface . .. xi Preface ..................................... xv Introduction ................................. Chapter I. The Fourfold Distinction of Being. .. 3 Being is a homonym. Its several senses fit into the fourfold distinction of accidental being, being in the sense of being true, being of the categories, and potential and actual being. • . 3 Chapter II. Accidental Being . 6 Chapter III. Being in the Sense of Being True . 15 § 1. Of the true and the false . • • . • . .•. 1 5 § 2. Of the true and the false when considered in relation to the concept of being in the sense of being true and of non-being in the sense of being false . • . • . 22 Chapter IV. Potential and Actual Being . .. 27 § 1. The kind of being which is divided into actual and potential is being in the sense in which this name .is applied not only to that which is realized, that which exists, the really-being, but also to the mere real possibility of being. •... 27 § 2. Connections between states of potentiality and actuality. Movement as actuality which constitutes a thing as being in a state of potentiality . ....•....•....•.•.•.•.•' 34 Chapter V. Being According to the Figures of the Categories 49 § 1. Introductory remarks. Aristotle introduces a definite number of categories. Differing inter­ pretations of Aristotle's categories by recent commentators. • . • • . 49 viii Contents Contents ix § 2. Thesis I: The categories ~are not merely a frame­ §13. Thesis XII: The deductive proof for the division work for concepts, but they are themselves real of the categories must begin with the distinction concepts, extramental independent being. 56 between substance and accident. Substance will § 3. Thesis II: The categories are several senses of not allow of further division, but the latter can being which is asserted of them analogically, be divided initially into the two classes of abso­ indeed in a twofold manner, i.e., as analogy of lute accidents and relations, and absolute acci­ proportionality, and as analogy, to the same terminus 58 dents further into inherence, affection, and external circumstances. ..........•........ 97 § 4. Thesis III: The categories are the highest univocal K,eneral concepts,' the highest genera of being. 66 §14. Thesis XII: This deductive demonstration has been developed in ancient and recent times in § 5. Thesis IV: The categories are the highest a similar way by various interpreters of Aristotle. 118 predicates of first substance. ........... 68 §15. Thesis XIV: There is a harmony between the § 6. Thesis V: The categories differ from each other categories of Aristotle and the grammatical dif- because of the different relations they have to ferences of noun and adjective, verb and adverb. .• 123 first substance. .. 71 §16. Thesis XV: The preceding investigation concern­ § 7. Thesis VI: The categories differ from each other ing the prinCiple and meaning of the categories according to the different manners of predication . .. 75 resolves objection raised from various quarters § 8. Thesis VII: The categories differ according to the against the division of the categories. ...•.....• 130 different manners of predication. This does not amalgamate the division into categories with the Notes ............................................ 149 division into the five universals with Aristotle called "those which are predicated of something" Top. L 8. 1 03b 7: these are differentiated according to the degree of the defining power which the predicate has for the determination of the subject: they are differentiated according as they are more or less "defining". .. 80 § 9. Thesis VIII: The categories must be different in concept, i.e., one and the same concept cannot directly fall under two different categories.. .. 83 § 1O. Thesis IX: The difference between the cate- gories is not necessarily a real difference. .. 86 §11. Thesis X: Not every real and independent being stands directly in one of the categories. The differentiae and the things in which the concept does not exist in its completeness are, as it were, reckoned as belonging only marginally to the appropriate genus. 89 § 12. Thesis XI: Being which is divided into the cate­ gories is asserted in relation to some one thing: now since the categories are distinguished accord­ ing to their manner of existence within primary substance, a deduction of the classification of categories will not be impossible. 94 Editor's Preface This is Brentano's doctoral dissertation and his first book. In it he contemplates the several senses of "being," using Aristotle as his guide. He finds that (in Aristotle's view) being in the sense of the categories, in particular substantial being, is the most basic; all other modes, potential and actual being, being in the sense of the true, etc., stand to it in a relation of well-founded analogy. Many of his mature views are prepared in this work. For example his discussion of being in the sense of being true appears to be the foundation of his later nonpropositional theory of judgment. Brentano saw himself not merely as a historical scholar of Aristotle, but as his intimate disciple. In a few lines of occasion­ al verse he called himself brother of Eudemus and Theophrastus, but, as the youngest, beloved of the father above the others'! In his Aristotelian writings (there are four books) he meditates with Aristotle; he defends him, not his own interpretation-; he exults in the sweep and grandeur of his theology. But while he saw the Philosopher as a repository of truth and not only a figure of historical interest, he approached him with an inde­ pendent mind, fully familiar with the reorientation of science since Aristotle's day. He has only contempt for the Averrhoist view that there is clarity in each subject only to the extent in which Aristotle has dealt with it.2 All this makes Brentano's Aristotelian writings different from those of his learned con­ temporaries, Zeller, Bonitz, Prantl, Brandis, etc:"He thought about the issues more clearly, more profoundly, and more passionately than they, more concerned with substantive truth and coherence, which, in the investigation of Aristotle, he took to be the best guide to historical accuracy. It is possible, even likely, that Brentano imputes more systematic coherence to Aristotle's pronouncements than the texts .warrant. This is perhaps a reaction to the Kantian view .that Aristotle's categories are a haphazard collection, raked to- xii Editor's Preface Editor's Preface xiii gether without guiding principle (C.P.R., A81/BI07), and to the sufficiently clear, I have used its transliterated version as part of general and regrettable tendency to treating the Aristotelian English speech. I have used square brackets to indicate editorial corpus as a collection of disjointed elements. But it is certainly insertions, and parentheses to indicate Brentano's own paren­ also an expression of Brentano's own esteem for systematicity thetical remarks. and coherence, a tendency that manifests itself in his subsequent This translation is one of several6 sponsored by the Bren­ interpretation of De anima. Brentano's style reflects his diStrust tano Foundation under the general editorship of Professor for vague, even if perhaps profound intuition. Though fluent Roderick M. Chisholm. and sometimes eloquent, it is almost wholly devoid of metaphor Special thanks are due to Richard Goeller, to Manfred and allusion. As in all of his published work, his points are Kuhn, and to Professor Daniel Sahas for helping with the rather clearly stated, well reasoned, and heavily defended. complex Greek of some of the scholiasts. - Brentano had a most distinguished- group of pupils, among R.G. them Husser!, Meinong, Twardowski, Masaryk, Stumpf, Marty; Freud took his only nonmedical courses from him. 3 Through them he profoundly influenced the development of philosophy~ But it was the fate of this book, published long before he had any students, to make philosophical history in its own way: It was the book that awakened Martin Heidegger's interest in - philosophy. He says, "The frrst philosophical text through which I worked my way, again and again from 1907 on, was Franz Brentano's Von der mannigfachen Bedeutung des Seienden nach i Arlstoteles."4 It is in this book that he found the quest for the -r "being of beings in its difference from beings";S it is thus the point of depm:ture for the problems treated in his fundamental I ontology. I The original version of this book was published in Freiburg im Breisgau in 1862, and reprinted by the Wissenschaftliche Buchgesellschaft, Darmstadt, in 1960. There are no variant readings and I made no significant alteration in the text. All Greek, Latin, and French quotations are given in translation. The English versions of Aristotle's words are taken almost without exception from the Oxford Aristotle, edited by W. D. Ross (Oxford University Press); a lengthy quotation from St. Thomas follows the translation of ~ohn P. Rowan's Commentary on the Metaphysics of Aristotle (Chicago: Henry Regnery Co., 1961). Thanks are due to both publishers for letting us use these versions. Brentano's text is liberally laced with Greek words as parts of German speech. In these instances I have usually translated the Greek and inserted transliterated Greek expression in square brack­ I \ ets.
Load more

Recommended publications
  • The Alleged Activity of Active Intellect: a Wild Goose Chase Or a Puzzle to Be Solved?1
    The alleged activity of active intellect: A wild goose chase or a puzzle to be solved?1 Sonia Kamińska Summary Trying to describe the activity of Aristotle’s active intellect, we will sooner or later realize that we cannot find its right description, because Aristotle did not provide for one. He left us with many ir- reconcilable statements and questions with no answers. In the fa- | LIV • 2014 w Nauce Zagadnienia Filozoficzne mous text Aristotle’s Two Intellects: a Modest Proposal Victor Cas- ton claims that Aristotle did not describe the activity, because there simply is no such activity and we should therefore identify nous poietikos with God, because God too does nothing. Trying to find this lacking description is like going on a wild goose chase – Caston argues. In my text I will show that his solution, albeit tempting, is in fact a kind of “dissolution” and that a wild goose chase, although for many doomed to failure, can be fruitful. I will do so by present- ing three groups or clusters of views on active intellect which – I believe – are philosophically significant. Caston’s proposal will be 1 �����������������������������������������������������������������This publication was supported by Copernicus Center for Interdis- ciplinary Studies under grant "The Limits of Scientific Explanation" founded by the John Templeton Foundation. 79 Sonia Kamińska one of them, but not the privileged one. These three types of inter- pretations will hopefully provide us with an imagery that will help us somewhat come to terms with Aristotle’s succinctness. Keywords nous, nous poietikos, nous pathetikos, soul, intellect, God, Deity, actuality, potentiality, philosophy of mind, Aristotle, Thomas Aqui- nas, Franz Brentano, Victor Caston 1.
    [Show full text]
  • MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES to MODERN PSYCHOLOGY Dissertation Submitted to the College of Arts and Sciences Of
    MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Matthew Glen Minix UNIVERSITY OF DAYTON Dayton, Ohio December 2016 MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew G. APPROVED BY: _____________________________________ Sandra A. Yocum, Ph.D. Dissertation Director _____________________________________ William L. Portier, Ph.D. Dissertation Reader. _____________________________________ Anthony Burke Smith, Ph.D. Dissertation Reader _____________________________________ John A. Inglis, Ph.D. Dissertation Reader _____________________________________ Jack J. Bauer, Ph.D. _____________________________________ Daniel Speed Thompson, Ph.D. Chair, Department of Religious Studies ii © Copyright by Matthew Glen Minix All rights reserved 2016 iii ABSTRACT MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew Glen University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation considers a spectrum of five distinct approaches that mid-twentieth century neo-Thomist Catholic thinkers utilized when engaging with the tradition of modern scientific psychology: a critical approach, a reformulation approach, a synthetic approach, a particular [Jungian] approach, and a personalist approach. This work argues that mid-twentieth century neo-Thomists were essentially united in their concerns about the metaphysical principles of many modern psychologists as well as in their worries that these same modern psychologists had a tendency to overlook the transcendent dimension of human existence. This work shows that the first four neo-Thomist thinkers failed to bring the traditions of neo-Thomism and modern psychology together to the extent that they suggested purely theoretical ways of reconciling them.
    [Show full text]
  • INTENTIONALITY in MEDIEVAL ARABIC PHILOSOPHY Deborah L
    INTENTIONALITY IN MEDIEVAL ARABIC PHILOSOPHY Deborah L. Black, University of Toronto I. INTRODUCTION: THE ARABIC ORIGINS OF INTENTIONALITY It has long been a truism of the history of philosophy that intentionality is an invention of the medieval period. In light of the explicit homage that Brentano pays to the scholastic tradition in his revival of intentionality in the 19th century, this is, of course, hardly surprising.1 Within this standard narrative, the central place of Arabic philosophy has always been acknowledged, at least to the extent of noting that the Latin term intentio purports to be a translation of the Arabic term maʿnā.2 Still, the details of the Arabic contribution to the theory of intentionality remain obscure, even amongst specialists of Islamic philosophy. Part of this obscurity stems from the intrinsic difficulty of the Arabic material itself: the origins of Arabic accounts of intentionality are murky, and there is no 1 FRANZ BRENTANO, Psychology from an Empirical Standpoint, A. C. RANCURELLO, D. B. TERRELL, AND L. L. MCALISTER (trans.), Routledge and Kegan Paul, London 1973 (translation of Psychologie vom empirischen Standpunkt, 1874), pp. 88-89. There have, of course, been a number of attempts by historians of ancient philosophy to find theories of intentionality latent in ancient philosophy. See in particular the following articles by VICTOR CASTON: Aristotle and the Problem of Intentionality, «Philosophy and Phenomenological Research», 58 (1998), pp. 249–98; Something and Nothing: The Stoics on Concepts and Universals, «Oxford Studies in Ancient Philosophy», 17 (1999), pp. 145–213; Connecting Traditions: Augustine and the Greeks on Intentionality, in DOMINIK PERLER, (ed.), Ancient and Medieval Theories of Intentionality, Brill, Leiden 2001 («Studien und Texte zur Geistesgeschichte des Mittelalters», 76), pp.
    [Show full text]
  • The Divinity of Human Beings According to Aristotle
    Studia Religiologica 45 (3) 2012, s. 173–182 doi: 10.4467/20844077SR.12.014.0967 What can grow from the divine seed? Th e divinity of human beings according to Aristotle Sonia Kamińska Instytut Filozofi i Uniwersytet Jagielloński Abstract This text aims to show that the core of human divinity according to Aristotle is exercising the divine mind for its own sake. Being happy and thus divine is auto-teleological, and must not be reduced to any sort of instrumental value. This reading of Aristotle excludes the theist interpretations of Prime Mover as well as the attempts at identifying the human mind with God, mainly because both these (different) interpretations seem to make auto-teleological bios theoretikos impossible. The fi rst do this by introducing the divine provision which makes people act for God’s sake and not for their own sake. The others reduce the special status of humans by taking away the divine part, in my opinion being the sine qua non condition of the concept of human divinity. All the interpretations of human divinity which I have presented above can be useful nowadays in the ethical, (bio)ethical, social or even political discourse. This shows that the history of philosophy is not only about the past, but also about the future. Keywords: animation, Aristotle, Brentano, creationism, Deity, divine seed, divinity, Eberl, em- bryogenesis, god/God, human being, nous, nous pathetikos, nous poietikos, soul, St. Thomas, theion sperma, traducianism, Zeller Słowa kluczeowe: animacja, Arystoteles, Brentano, kreacjonizm, Bóstwo, boskie nasienie, boskość, Eberl, embriogeneza, bóg/Bóg, istota ludzka, nous, nous poietikos, dusza, św.
    [Show full text]
  • The World in Which Franz Brent Ano Believed He Lived
    THE WORLD IN WHICH FRANZ BRENT ANO BELIEVED HE LIVED George KATKOV - Oxford What I have to say in this address has only an indirect bearing on Franz Brentano's contribution to philosophy. Many years ago, I was passionately interested in the philosophical ideas of Brentano, and they certainly influenced my outlook on the world, and still do so. The circumstances of my life distracted me from philosophical pur­ suits, and by now I have lost the intellectual acumen necessary for them. My interest in, and attachment to, the man who dominated my philosophical thinking in my younger days remains the same as ever. I never had the opportunity of meeting Franz Brentano per­ sonally, but I was intimately connected with his most faithful pupils and with many others who, without having been disciples in the proper sense, were nevertheless influenced by him, and were often admirers of his extraordinary personality. All these people are no longer with us, and I feel it somehow to be my duty to transmit the reflected light which fen upon me to a new generation. I will do so not by trying to trace the whole scope of unusually original and daring discoveries in the field of the theory of know­ ledge, ethics, aesthetics and metaphysics made by Brentano, but by seeking to explain how these ideas affected his outlook on the world in which he lived. Brentano himself never felt a call to describe his Weltanschauung, and limited himself to the elucidation of a few basic ideas which he felt should reform and improve our knowledge in special branches of philosophy.
    [Show full text]
  • Tradition As the Future of Innovation
    Tradition as the Future of Innovation Tradition as the Future of Innovation Edited by Elisa Grimi Tradition as the Future of Innovation Edited by Elisa Grimi This book first published 2015 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2015 by Elisa Grimi and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-7433-7 ISBN (13): 978-1-4438-7433-5 TABLE OF CONTENTS Introduction ................................................................................................. 1 Elisa Grimi Part One. Tradition: An Historical Background Chapter One ................................................................................................. 6 The Aristotelian Tradition as Occasion for Innovation Enrico Berti Chapter Two .............................................................................................. 25 Prohairesis as a Possible Instance of Metaphysical Implication in Aristotle’s Ethics Nicoletta Scotti Muth Chapter Three ............................................................................................ 45 Innovation within a Tradition: Considering Thomas Aquinas Anthony Lisska Chapter Four .............................................................................................
    [Show full text]
  • HANDBOOK of PSYCHOLOGY: VOLUME 1, HISTORY of PSYCHOLOGY
    HANDBOOK of PSYCHOLOGY: VOLUME 1, HISTORY OF PSYCHOLOGY Donald K. Freedheim Irving B. Weiner John Wiley & Sons, Inc. HANDBOOK of PSYCHOLOGY HANDBOOK of PSYCHOLOGY VOLUME 1 HISTORY OF PSYCHOLOGY Donald K. Freedheim Volume Editor Irving B. Weiner Editor-in-Chief John Wiley & Sons, Inc. This book is printed on acid-free paper. ➇ Copyright © 2003 by John Wiley & Sons, Inc., Hoboken, New Jersey. All rights reserved. Published simultaneously in Canada. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher, or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, Inc., 222 Rosewood Drive, Danvers, MA 01923, (978) 750-8400, fax (978) 750-4470, or on the web at www.copyright.com. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley & Sons, Inc., 111 River Street, Hoboken, NJ 07030, (201) 748-6011, fax (201) 748-6008, e-mail: [email protected]. Limit of Liability/Disclaimer of Warranty: While the publisher and author have used their best efforts in preparing this book, they make no representations or warranties with respect to the accuracy or completeness of the contents of this book and specifically disclaim any implied warranties of merchantability or fitness for a particular purpose. No warranty may be created or extended by sales representatives or written sales materials.
    [Show full text]
  • Anthroposophy & Contemporary Philosophy in Dialogue
    Anthroposophy & Contemporary Philosophy in Dialogue Observations on the Spiritualization of Thinking by Yeshayahu Ben-Aharon1 What a great pleasure it is that I am able to be here with you. This is the first working visit that I have made to France. Strangely enough, though I don’t speak or read French, I have always closely followed the development of French cultural-spiritual life in the twentieth century and today and have been engaged particularly for many years with French thinking and philosophy. And I would like in this lecture to make you aware of the role French thinking plays in the invisible spiritual drama of our time. I referred to what took place in the 20th century behind the curtains of world events in my books, The Spiritual Event of the 20th Century and The New Experience of the Supersensible, both written at the beginning of the 1990s. There I described my spiritual-scientific research on the esoteric, super- and sub-sensible realities graspable only by means of modern spiritual scientific research methods. Until the 1960s very little light was created on the earth at all—and so much darkness. Not that the darkness-producing forces and events have diminished since then; on the contrary, they increase exponentially. But the good news is that in all walks of life, thought, science, art, and social life, new forces of hope started to flow in the 1960s, and in my books I described the hidden sources out of which these spiritual forces are flowing. And some of those rare and precious rays of light emanated from French creativity in the second half of the last century.
    [Show full text]
  • Franz Brentano on the Ontology of Mind Kevin Mulligan and Barry Smith
    Franz Brentano on the Ontology of Mind Kevin Mulligan and Barry Smith Preprint version of a review of Franz Brentano’s Deskriptive Psychologie (Hamburg: Meiner, 1982), published in Philosophy and Phenomenological Research 45 (1985), 627–44. Franz Brentano’s ‘philosophy of mind’ still means, as far as most philoso- phers are concerned, no more than a peculiarly influential account of inten- tionality. In fact, in his Psychology from an Empirical Standpoint, Bren- tano has provided an account of mental phenomena which ranks with any to be found in the literature of philosophy. It differs as much from the concept- centered Kantian approaches to ‘reason’ or ‘understanding’ as from more re- cent approaches, centred on the language used to report or to ex- press ’propositional attitudes’, in being an ontology of mind, concerned with the description of the entities which are involved in mental experience and of the relations between them. With the posthumous publication of a series of lectures given in Vienna in 1890-911 we now possess a clear account of the ontology, and of the meth- ods, underlying Brentano’s numerous and subtle descriptions of mental phe- nomena, at least at one highly fruitful stage in his career. What follows is a detailed exposition of this work, together with a brief critical coda. It is divided into the following parts: 1. Descriptive Psychology 1.1 Descriptive vs. Genetic Psychology 1.2 Epistemology of Descriptive Psychology 2. Noticing, or: The Method of Descriptive Psychology 1Deskriptive Psychologie, ed. R. M. Chisholm and W. Baumgartner (Hamburg: Meiner, 1982.) pp. xxvi + 189.
    [Show full text]
  • Brentano and the Medieval Distinction Between First and Second Intentions
    Topoi https://doi.org/10.1007/s11245-021-09757-y Brentano and the Medieval Distinction Between First and Second Intentions Hamid Taieb1 Accepted: 6 July 2021 © The Author(s) 2021 Abstract Brentano’s account of intentionality has often been traced back to its scholastic sources. This is justifed by his claim that objects of thought have a specifc mode of being—namely, “intentional inexistence” (intentionale Inexistenz)—and that mental acts have an “intentional relation” (intentionale Beziehung) to these objects. These technical terms in Brentano do indeed recall the medieval notions of esse intentionale, which is a mode of being, and of intentio, which is a “tending towards” (tendere in) of mental acts. However, within the lexical family of intentio there is another distinction that plays an impor- tant role in medieval philosophy—namely, the distinction between frst and second intentions (intentio prima and intentio secunda), which are, roughly speaking, concepts of things and concepts of concepts respectively. What is less well-known is that Brentano explicitly borrowed this distinction as well, and used it in his account of intentionality. This paper explores this little-known chapter in the scholastic-Austrian history of intentionality by evaluating both the historical accuracy and the philosophical signifcance of Brentano’s borrowing of the scholastic distinction between frst and second intentions. Keywords Franz Brentano · First and second intentions · Intentionality · Immanent objects 1 Introduction those in phenomenology, and in contemporary discussions as well, since current studies on the mind are still signif- Brentano had a groundbreaking approach to the philoso- cantly shaped by those which took place at the turn of the phy of mind.
    [Show full text]
  • Guide to the Mortimer J. Adler Papers 1914-1995
    University of Chicago Library Guide to the Mortimer J. Adler Papers 1914-1995 © 2006 University of Chicago Library Table of Contents Descriptive Summary 3 Information on Use 3 Access 3 Citation 3 Biographical Note 3 Scope Note 5 Related Resources 5 Subject Headings 5 INVENTORY 5 Descriptive Summary Identifier ICU.SPCL.ADLERM Title Adler, Mortimer J.. Papers Date 1914-1995 Size 224.5 linear feet (154 boxes) Repository Special Collections Research Center University of Chicago Library 1100 East 57th Street Chicago, Illinois 60637 U.S.A. Abstract Mortimer Jerome Adler, philosopher, educator, writer. The Mortimer J. Adler Papers include information on his work with the Great Books, Encyclopaedia Britannica, and the Institute for Philosophical Research as well as material relating to his many publications. The collection consists of articles, correspondence, manuscripts, memoranda, newspaper clippings, notes, reading lists, reprints, and other materials relating to the career of Mortimer J. Adler. Information on Use Access This collection is open for research but is currently unprocessed and may contain information that falls into certain administrative restriction categories. Administrative and budget material is restricted for up to 50 years. Citation When quoting material from this collection, the preferred citation is: Adler, Mortimer J.. Papers, [Box #, Folder #], Special Collections Research Center, University of Chicago Library Biographical Note Mortimer Jerome Adler was born on December 28, 1902 in New York City. His father, Ignatz, an immigrant from Bavaria, worked as a jeweler and his mother, Clarissa, was a former teacher. When he was fourteen, Adler dropped out of DeWitt Clinton High School in the Bronx and went to work as a secretary and a copy boy for the New York Sun.
    [Show full text]
  • Rev. Joseph W. Koterski, SJ Curriculum Vitae
    Rev. Joseph W. Koterski, S.J. Curriculum Vitae (as of April 2018) I. Education II. Employment III. Memberships IV. Academic Recognition V. Publications VI. Addresses I. Education: S.T.L. (1993) Weston School of Theology. Thesis: “Natural Law and the Book of Wisdom” – Director: Fr. R. Clifford, S.J. M.Div. (1991) Weston School of Theology, Cambridge, Mass. Ph.D. (1982) Philosophy, St. Louis Univ. Dissertation: “Karl Jaspers on Truth and Freedom in Science” – Director: Dr. James Collins. M.A. (1980) Philosophy, St. Louis Univ. Thesis: “Aristotle's Ethics and Reflective Equilibrium” – Director: Dr. W. Charron. H.A.B. (1976) Classical Languages, Xavier University, summa cum laude. II. Employment: Present Position: Philosophy Department, Fordham University (Bronx NY), from 1992 to the present. Associate Professor of Philosophy (since 1997). Chair of the Philosophy Department (2002-2005). Director, M.A. Program in Philosophical Resources (1996-2001). Master of Queens Court Residential College for Freshmen (since 2008) Chaplain and tutor at Queen’s Court (since 1994). Editor-in-Chief, International Philosophical Quarterly (since 1994) Co-editor, Fordham Univ. Press Series in Moral Philosophy and Theology (2001-2010). Other Affiliations: Hong Kong Baptist University, Consultant to the Department of Religion and Philosophy, July- August 2011 Oxford University, Blackfriars Hall, Visiting Research Scholar at the Centre for Philosophical Psychology, 2008 (Trinity Term) Santa Clara University (Santa Clara CA), Bannan Fellow, Winter Quarter 2008. Mater Dei Regional Seminary, Guam, Visiting Professor, summer 2006. iArchdiocese of New York. Neuman Residence; St. Joseph’s Seminary, Dunwoodie, various courses in philosophy and theology, since 1994. Collegiate Seminary Program for the Diocese of Brooklyn and the Archdiocese of New York at Douglaston, Queens, from 2011.
    [Show full text]