Recent Catholic Philosophy: The Twentieth Century by Alan Vincelette
By Alan Vincelette
Alan Vincelette lines the idea of twenty one key Catholic philosophers of the 20th Century and their contributions to the philosophical activities during which their idea can so much correctly be located. those routine comprise Phenomenology, Neo-Thomism, Transcendental Thomism, Personalism, Existentialism, Analytical Philosophy, and Postmodernism; those figures comprise Stein, Von Hildebrand, Dussel, Gilson, Maritain, Wojtyla [Pope John Paul II], Rousselot, Rahner, Lonergan, Ebner, Mounier, Nedoncelle, Lavelle, Marcel, Zuburi, Anscombe, Taylor, Jacques, Marion, Lacoste, and Desmond.
These and different Catholics were on the vanguard of philosophy within the Twentieth-Century, garnering acclaim in Catholic circles (Von Hildebrand, Gilson, Maritain, Rousselot, Lonergan, Mounier, Marcel, Marion), appreciation by way of their non-Catholic friends (Dussel, Rahner, Ebner, Anscombe, Taylor, Jacques), canonization (Stein) and the hold forth (Wojtyla), a place within the French Ministry of schooling (Lavelle), the respect of giving the Gifford Lectures (Gilson, Marcel, Taylor), club into the British, Canadian, or French Academies (Gilson, Lonergan, Anscombe, Taylor, Marion), professorships on the collage de France (Gilson, Lavelle), the Sorbonne (Gilson, Lavelle, Jacques, Marion), and the schools of Cambridge and Oxford (Anscombe, Taylor, Lacoste), and the bestowal of numerous significant educational awards together with the Aquinas Medal (Gilson, Maritain, Wojty a, Lonergan, Anscombe), the Erasmus Prize (Marcel), the Kyoto Prize (Taylor), and the 1.5 million buck Templeton Prize (Taylor).
Containing a worthwhile bibliography and wealthy notes, this assortment is a wonderful source for the coed of philosophy, theology, church heritage, historical past, and western tradition as a rule.
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8 on p. 138; III, 14, p. 162; Part Two, I, 17, p. 217, 221-222; III, 29, p. 393; IV, 31, p. 413; V, 36, n. 5 on p. 456, pp. 456-457; JD, II, pp. 16-17). Von Hildebrand expounds his position at length stating: But even though such values can be grasped without referring to God, objectively God is definitely presupposed by them. We have here a situation analogous to the relation between the existence of God and the existence of contingent things. We do not need to know God in order to grasp the existence and nature of contingent beings, but in the ontological order the existence of a contingent being necessarily presupposes the existence of God.
6-7; Part One, I, 1, pp. 26-27; I, 2, pp. 29-32; I, 3, pp. 37-38; II, 7, pp. 89-90, 95; II, 8, p. 104; II, 9, pp. 113, 115, 118, 120, 127; Part Two, I, 15, p. 187; NL, I, p. 29). Secondly, in moral experience we grasp an essential link between an object and its value (such as grasping the beloved as precious, as important-in-itself ). Phenomenologically values appeal to us as something good in themselves and not just as what will appease an urge or desire [again it is only because it is a value that it can appease us as it does] (CE, Part One, I, 8, pp.
Indeed there are a multitude of names which could with equal justification be applied to God (ICP, III, p. 38; IV, p. 40; n. 5 on pp. 40-41; ECP, III, pp. 86-87; IV, pp. 108-110; VI, p. 144; n. 15 on p. 309; see Aquinas, Disputed Questions in Power, VII, 2, ad 1; On Truth, II, 11; Summa Contra Gentiles, I, 12, 7; De Potentia q. 1 a. 2 ad 1 and q. 7 a. 1 ad 1; Summa Theologiae I q. 3 a. 4 ad 2; I. q. 12 a. 12 ad 1; I q. 13 a. 20 Natural theology for Gilson then “offers for our love an unknown God whose infinite and inexpressible grandeur, defying knowledge, can only be embraced by love” (ICP, IV, p.