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Copertina_Copertina 25/06/10 16:23 Pagina 1 PAST PAST THE PONTIFICAL ACADEMY OF ST. THOMAS AQUINAS L’incarnazione ci insegna quanto sia grande la dignità della natura umana, affinché non la macchiamo peccando. “Dio ci ha mostrato DOCTOR quale eminente posto abbia tra le realtà create la natura umana, apparendo tra gli uomini come un vero uomo”, afferma S. Agostino (De vera relig. 16). E il papa S. Leone (Serm. 21,3) FASC. 1-2 COMMUNIS ammonisce: “E riconosci, o cristiano, la tua dignità, e fatto partecipe della natura divina (2 Pt 1,4) non tornare all’antica miseria con un’in- degna condotta” i.e. … we are thereby taught how great is man’s dignity, lest we should sully it with sin; hence Augustine says (De Vera Relig. XVI): ‘God has proved to us how high a place human nature holds amongst creatures, inasmuch as He appeared to men as a true COMMUNIS DOCTOR man’. And Pope Leo says in a sermon on the Nativity (XXI): ‘Learn, O Christian, thy worth; and being made a participant of the divine natu- re (2 Pt 1,4), refuse to return by evil deeds to your former worthlessness’ St Thomas Aquinas Summa Theologiae III, q. 1, a. 2 FASC. 1- FASC. 2 SANCT IA I T M H E O D M A C A E A A A I Q C U I F I I N T A T N I O S P • VATICAN CITY MMIV 2004 Copertina_Copertina 25/06/10 16:23 Pagina 2 DOCTOR COMMUNIS Rivista della Pontificia Accademia di San Tommaso d’Aquino Review of the Pontifical Academy of St. Thomas Aquinas DIRETTORE Rev. P. ABELARDO LOBATO, O.P., Presidente dell’Accademia COMITATO DI REDAZIONE S. Ecc.za Mons. MARCELO SÁNCHEZ SORONDO, Prelato Segretario dell’Accademia Prof. JAN AERTSEN, del Consiglio Accademico Mons. Prof. LLUÍS CLAVELL, del Consiglio Accademico Prof.ssa EDDA DUCCI, del Consiglio Accademico Prof. EUDALDO FORMENT, del Consiglio Accademico Rev. P. EDWARD KACZY¡SKI, O.P., del Consiglio Accademico Mons. BATTISTA MONDIN, S.X., del Consiglio Accademico Direzione e Amministrazione: Casina Pio IV, 00120 Città del Vaticano DOCTOR COMMUNIS Indirizzo/Address PONTIFICIA ACADEMIA SANCTI THOMAE AQUINATIS CASINA PIO IV, 00120 C ITTÀ DEL VATICANO PONTIFICIA ACADEMIA SANCTI THOMAE AQUINATIS FASC . 1-2 DOCTOR COMMUNIS SANCT IA I T M H E O D M A A C E A A A Q I U C I I F N I A T T N I S O P • VATICAN CITY 2004 The opinions expressed wiTh absoluTe freedom in This publicaTion, alThough published by The Academy, represenT only The poinTs of view of The auThors and noT Those of The Academy. ISBN 88-88353-07-0 © CopyrighT 2004 PONTIFICIA ACADEMIA SANCTI THOMAE AQUINATIS VATICAN CITY San Tommaso d’Aquino, opera di San Giovanni da Fiesole deTTo BeaTo Angelico, Crocifissione e patriarchi, santi e beati (parTicolare), sala del capiTolo, museo di San Marco, Firenze, dipinTo murale, 1441-1442. SOMMARI O/ CONTENTS Discorso di S.S. Giovanni Paolo II alla Pontificia Accademia di San Tommaso ............................................................................................. 11 Introducción (Abelardo LobaTo, O.P.) ............................................... 15 Greeting to the Participants (Edda Ducci) ........................................ 21 L’UMANESIMO CRISTIANO NEL III MILLENNIO: LA PROSPETTIVA DI TOMMASO D’AQUINO CHRISTIAN HUMANISM IN THE THIRD MILLENNIUM: THE PERSPECTIVE OF THOMAS AQUINAS SESSIONE D’APERTURA /O PENING SESSION Verso l’autentico umanesimo a partire dall’autentico cristianesimo. La prospettiva di San Tommaso d’Aquino DocTor HumaniTaTis e DocTor Communis Ecclesiae Zenon Card. Grocholewski ................................................................ 25 RADICI E CARATTERISTICHE DELL ’UMANESIMO CRISTIANO / THE ROOTS AND CHARACTERISTICS OF CHRISTIAN HUMANISM Imago Dei – Imago ChrisTi: The Theological Foundations of Christian Humanism J. AugusTine Di Noia, O.P. ................................................................. 41 Humanism Leo J. Elders ....................................................................................... 53 8 SOMMARIO/CONTENTS L’umanesimo filosofico di San Tommaso e il rinnovamento della metafisica BaTTisTa Mondin, S.X. ........................................................................ 69 I FONDAMENTI FILOSOFICI E TEOLOGICI DEL PENSIERO DI SAN TOMMASO PER L’UMANESIMO / PHILOSOPHICAL AND THEOLOGICAL FOUNDATIONS FOR CHRISTIAN HUMANISM El pensamiento de Sto. Tomás ante los nuevos desafíos de la familia y la vida Alfonso Card. López Trujillo ............................................................. 87 La necesidad de la gracia en el humanismo de Santo Tomás de Aquino S.E. Mons. Marcelo Sánchez Sorondo ............................................. 101 Remarques sur le soi-disant nihilisme de la conception chrétienne de la réalité AlberT Zimmermann .......................................................................... 114 Metaphysical Foundations for Christian Humanism in Thomas Aquinas John F. Wippel .................................................................................... 124 LE SFIDE DELLA CULTURA ODIERNA ALL ’UMANESIMO CRISTIANO / THE CHALLENGES OF CONTEMPORARY CULTURE AND THE PROJECTION OF CHRISTIAN HUMANISM Il concetto di “bene comune” di fronte alla sfida del terzo millennio Enrico BerTi ........................................................................................ 145 Mort de l’Humanisme? Georges Card. CoTTier ........................................................................ 164 Christian Humanism and the Challenges of Contemporary Culture in the Post-communist Lands PioTr Jaroszynski ................................................................................ 178 SOMMARIO/CONTENTS 9 Corpore eT anima unus: la rilevanza etica dell’unità sostanziale dell’uomo all’inizio del terzo millennio S.E. Mons. Carlo Caffarra ................................................................. 187 SESSIONE DI CHIUSURA /C LOSING SESSION La cultura cristiana della persona alle radici dell’umanesimo del terzo millennio Paul Card. Poupard ............................................................................ 199 ALTRI ARTICOLI /A DDITIONAL ARTICLES Aristoteles in der klassischen deutschen Philosophie 215 WalTer Jaeschke .................................................................................. La “alicuidad” como propiedad trascendental según A. Millán-Puelles 230 José J. Escandell ................................................................................ L’individuazione delle sostanze corporee e personali nel pensiero di San Tommaso 236 Romano PieTrosanTi ........................................................................... RECENSIONI /R EVIEWS David Berger, Thomas von Aquins „Summa Theologiae“ , WissenschafTliche BuchgeselschafT, DarmsTadT, 2004, pp. 144. 259 (A. LobaTo) ......................................................................................... Eudaldo FormenT, Historia de la filosofía II. Filosofía medieval, Ediciones Palabra [Colección AlbaTros] Madrid, 2004, pp. 413. 262 (A. LobaTo) .......................................................................................... AA.VV. Scientia, fides et sapientia, Escritos dedicados a Gustavo Eloy Ponferrada, EdiTados por Gabriel Delgado y Mario Enrique Sacchi. Página nuncupaToria de Monseñor HécTor Aguer, UcaPL, La PlaTa, 264 2002, pp. 623. (A. LobaTo) ..................................................................... 10 SOMMARIO/CONTENTS RenaTo Serpa, (a cura di), Antropologia, Metafisica, Teologia. Sudi in onore di Battista Mondin, filosofo, teologo e ciclista, [Col. SToria 266 e culTura, 4] Bologna, ESD, 2003, pp. 686. (A. LobaTo) .................. Piero VioTTo, Jacques Maritain, Dizionario delle opere, CiTTà Nuova 272 EdiTrice, Roma, 2003, pp. 477. (A. LobaTo) ..................................... Tommaso d’Aquino, L’esistenza di Dio. Traduzione, Introduzione e commento di Giovanni Zuanazzi, La Scuola, Brescia, 2003, pp. 274 329. (A. LobaTo) ................................................................................. Enrico Corradi, Le ragioni dell’etica. Oltre la cultura del frammento , 276 Milano, ITL, 1998, pp. 184. (M. Mangiagalli) ................................... DISCORSO DI S.S. GIOVANNI PAOLO II ALLA PONTIFICIA ACCADEMIA DI S. TOMMASO Domenica, 21 SeTTembre 2003 Carissimi FraTelli e Sorelle! 1. Con gioia vi indirizzo quesTo Messaggio, illusTri Teologi, filosofi ed esperTi, parTecipanTi al Congresso InTernazionale TomisTa, che si svolge in quesTi giorni a Roma. Sono graTo alla PonTificia Accademia di San Tommaso e alla SocieTà InTernazionale Tommaso d’Aquino, isTiTuzioni TomisTe ben noTe nel mondo scienTifico, per aver organizzaTo quesT’incon - Tro, nonché per il servizio che rendono alla Chiesa promovendo l’approfon - dimenTo della doTTrina del DoTTore Angelico. SaluTo di cuore TuTTi i presenTi, con un parTicolare pensiero per il Cardinale Paul Poupard, PresidenTe del PonTificio Consiglio della CulTura, per il P. Abelardo LobaTo, PresidenTe sia dell’Accademia che della SocieTà InTernazionale Tommaso d’Aquino, e per il SegreTario, il Vescovo Marcelo Sánchez Sorondo. A TuTTi e a ciascuno il mio più cordiale benvenuTo. 2. Il Tema del Congresso –“L’umanesimo cristiano nel terzo millennio ” – riprende il filone di ricerca sull’uomo, avviaTo nei due precedenTi vosTri Congressi. Secondo la prospeTTiva di san Tommaso, il grande Teologo qua - lificaTo anche come Doctor humanitatis , la naTura umana è in se sTessa aperTa e buona. L’uomo è naTuralmenTe capax dei ,1 creaTo per vivere in comunione con il suo CreaTore; è individuo inTelligenTe e libero, inseriTo nella comuniTà con propri doveri e diriTTi; è anello di congiunzione Tra i due grandi seTTori
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    This is the accepted manuscript of an article published in The End of the World: Contemporary Philosophy and Art, ed. Marcia Sá Cavalcante Schuback and Susanna Lindberg (London: Rowman & Littlefield International, 2017), pp. 105– 123, available at Rowman & Littlefield via https://rowman.com/ISBN/9781786602619. Please do not cite this version. The End of the World after the End of Finitude: On a Recently Prominent Speculative Tone in Philosophy Jussi Backman Against Apocalypse: Kant, Finitude, and the Ends of Philosophy In 1796, having finished the essential part of his critical project, Kant published a short polemical intervention, “On a Recently Prominent Tone of Superiority in Philosophy.”1 The immediate target of the polemic is a certain Johann Georg Schlosser, who had recently accused Kant’s critical philosophy of an “emasculation” (Entmannung) of reason depriving us of the capacity to “intimate” (ahnden) an absolute and divine reality behind the “veil of Isis” of the phenomenal world.2 Nonetheless, Kant’s essay is equally aimed at Friedrich Heinrich Jacobi, another early critic of critical philosophy, who also insists on the possibility of an intuitive “intimation” (Ahndung) of divine perfection.3 On a more general and implicit level, Kant is attacking the entire nascent philosophy of German idealism 1 and its notion of an intellectual intuition of absolute principles.4 In Kant’s eyes, the proto-Romantic thinkers adopt a “superior” or “lofty” (vornehm) philosophical tone, an “aristocratic” intellectual posture in the sense that they consider themselves in a position to dispense with conceptual and discursive philosophical labor by claiming a privileged immediate access to supersensible or absolute things.
  • The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 1

    The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 1

    The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 6. Debaters (1600s) 1. Founder's Spirit 7. Survivors (1700s) 2. Professor's (1200s) 8. Compromise (1800s) 3. Mystics (1300s) 9. Ecumenists (1900s) 4. Humanists (1400s) 10. The Future 5. Reformers (1500s) Bibliography Download a self-extracting, zipped, text version of the book, in MSWord .doc files, by clicking on this filename: ashdom.exe. Save to your computer and extract by clicking on the filename. Foreword In our pluralistic age we recognize many traditions have special gifts to make to a rich, well-balanced spirituality for our time. My own life has shown me the spiritual tradition stemming from St. Dominic, like that from his contemporary St. Francis, provides ever fresh insights. No tradition, however, can be understood merely by looking at its origins. We must see it unfold historically in those who have been formed by that tradition in many times and situations and have furthered its development. To know its essential strength, we need to see it tested, undergoing deformations yet recovering and growing. Therefore, I have tried to survey its eight centuries to give some sense of its chronology and its individual personalities, and of the inclusive Dominican Family. I have aimed only to provide a sketch to encourage readers to use the bibliography to explore further, but with regret I have omitted all documentation except to indicate the source of quotations. Translated 1 quotations are mine. I thank Sister Susan Noffke, O.P., Fr. Thomas Donlan, O.P., for encouraging this project and my Provincial, Fr.