Toute une génération de penseurs catholiques allemands du xxe siècle a cru pouvoir se rattacher à la pensée de la finitude développée par M. Heidegger pour la faire dialoguer avec, d’une part l’idéalisme allemand, et d’autre part surtout, la métaphysique de Thomas d’Aquin et l’ouverture à Dieu Ipsum esse per se subsistens qu’elle semblait ménager via la différence ontologique. À cet égard, ils effectuaient bon gré mal gré une tentative de conciliation toute kantienne en ses origines, entre le thomisme transcendantal (...) du jésuite belge J. Maréchal et la pensée de Heidegger. Przywara, en dépit d’un apparent souci commun de concilier métaphysiques de la « finitude » et de l’« infinitude », n’épargne pas ce qu’il appelle « école heideggerienne catholique ». Nous tâcherons de comprendre ici précisément pourquoi, en donnant un aperçu de la lecture effectuée par le jésuite allemand, tant des entreprises maréchalienne et heideggerienne pour elles-mêmes que de quelques tentatives de leurs confrontations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Unpacking the Chalcedonian Formula:From Studied Ambiguity to Saving MysteryBrian E. Daley, S.J.One of the central questions Christian theologians continue to ask themselves, as they confront the mystery of the person of Christ, is, what is the significance for us today of the Council of Chalcedon? For generations of modern scholars, especially those in the West, the dense and rather technical phrases forged at that fifth-century gathering of Christian bishops (...) and appended to a restatement of what we know as the “Nicene creed” represented a major milestone in the Churches’ ongoing clarification of how disciples are to understand the person of Jesus the Savior.In J. N. D. Kelly’s widely used survey, Early Christian Doctrines,1 for instance, Chalcedon’s “settlement” of the twenty-four-year dispute between Nestorius and his Antiochene supporters and Cyril of Alexandria and the Church of Alexandria was the culmination of “the decisive period for Christology”2 in the early Church, an attempt to define an understanding of Christ that could be accepted by all Christians throughout the Empire, but which nevertheless—surprisingly, perhaps—“failed to bring permanent peace.”3 Aloys Grillmeier, in his foundational study of the growth of early Christian understandings of Jesus, speaks of the years up to Chalcedon as [End Page 165] temporally defining “the development of belief in Christ from its beginning to its first climax in a council of the Church.”4 In an influential study of the theology of the seventh-century monk and theologian Maximus the Confessor, Hans Urs von Balthasar emphasizes the centrality of Chalcedon’s formulaic, classically dialectical picture of the person of Christ as central to Maximus’s whole approach to God, the world, and the human spirit. The reason, Balthasar argues, lies in Chalcedon’s ability to affirm both unity and abiding difference in Christ as the dominant pattern of God’s relationship to creation:From the moment that Chalcedon, in its sober and holy wisdom, elevated the adverbs ‘indivisibly’ (ἀδαιρέτως) and ‘unconfusedly’ (ἀσυγχύτως) to a dogmatic formula, the image of a reciprocal indwelling of two distinct poles of being replaced the image of mixture. This mutual ontological presence (περιχώρησις) not only preserves the being particular to each element, to the divine and the human natures, but also brings each of them to its perfection in their very difference, even enhancing that difference. Love, which is the highest level of union, only takes root in the growing independence of the lovers; the union between God and the world reveals, in the very nearness it creates between these two poles of being, the ever-greater difference between created being and the essentially incomparable God.5With a little help from German Romantic philosophy, and perhaps from his Jesuit confrère Erich Przywara, Balthasar here sees in the Chalcedonian picture of Christ not only Maximus’s central inspiration, but the early Church’s final paradigm for conceiving how the transcendent God can be present and crucially active in the world.One might multiply examples. But does this understanding of Chalcedon’s portrait of Christ really represent its intent or its lasting meaning? What led to its articulation? What was, one may ask, the real achievement of this gathering of over 500 Eastern bishops, mainly from the Greek-speaking East, called by the new emperor Marcian and his long-influential spouse, the [End Page 166] Empress Pulcheria, in a port suburb across the Bosporus from Constantinople, in October of 451? On the level of Church politics, at least, it was a step towards restoring a balance, however briefly, between major centers of influence in the Church of the mid-fifth century, and the theological traditions with which they had become associated: a balance precariously achieved in 433, after the bitter controversy over Nestorius’s views on how to conceive the person of Christ, by what is often called the “Formula of Reunion,” which sketched the outlines of traditional faith in the Savior—a formula apparently drafted at that time by Theodoret of Cyrus and proposed by the Church of Antioch, but which was also warmly embraced by Theodoret’s principal rival, Cyril of Alexandria. After heated debates between the bishop of Constantinople, the... (shrink)

El presente trabajo busca mostrar la influencia del pensamiento de Agustín de Hipona en la obra de Erich Przywara, concretamente, en la propuesta de la metafísica creatural. En la primera parte se pone de manifiesto lo concerniente al método y contenido de la metafísica creatural a partir de nociones fundamentales del pensamiento agustiniano. En la segunda parte se busca exponer la relación de reciprocidad mutua entre metafísica y experiencia religiosa propia de la originalidad del pensamiento de Przywara.

In lieu of an abstract, here is a brief excerpt of the content:PRZYWARA AND VON BALTHASAR ON ANALOGY ERICK PRZYWARA'S major work is entitled Analogia Entis: Metaphysil:,, Ur-Struktur und All-Rhythmus.1 As we will explain, it is especially the subtitle, " Basicstructure and Overall-rhythm", which is important in understanding the type of metaphysics he proposes. An explicit treatment of analogy by Hans Urs von Balthasar may be found in a se:des of two articles, " Analogie und Dialektik " and (...) " Analogie und Natur ", both of which carry the subtitle, " A clarification of the theological principles of Karl Barth " (1944-1945).2 They later become the basis of two important sections of Karl Barth: Darstellung und Deutung Seiner Theologie.3 The first becomes part of Balthasar's demonstration on Barth's "turn to analogy ".4 The second becomes part of presentation of Catholic" thought-form": "The concept of nature in Catholic theology". This context, the dialogue with Barth and Catholic theology in relationship to Barth, is essential for understanding Balthas,ar's views on analogy-as well as his relationship to Erich Przywara, anotheT dialogue partner of Barth. The "one concrete order of salvation", as 1 Anafogia En-tis. (AE) Einsiedeln: Johannes-Verlag, 1962. Second edition. The first edition (Munich: Koesel & Pustet, 1932), however, lacks this subtitle. It is called: Analogia Entis. JJfetaphysik. I. Prinzip. The new subtitle is a response to a "misunderstanding" (e.g., Barth's accusation) that analogia entis was only a metaphysical principle. Przywara also clarifies the sense in which analogy can be called a "principle" in the new forward to the second edition (p. 5), as well as in a new ending on p. 210. 2Both in Divus Thomas: the first in #22 (1944), 171-216; the second in # 23 (1945)' 3-56. 3 Cologne: Jakob Hegner Verlag, 1951. 4Cf. "Die Wendung zur.Analogie", 93-123; as well as "Die Vollgestalt der Analogie", 124-180. Balthasar acknowledges his indebtedness to Przywara in the enlarged treatment of analogy in Barth: cf. p. 10 ancl p. 404 n.3 (for the section on the" concept of nature in Catholic theology.") 473 474 JAMES V. ZEITZ, S.J. the place where analogy thinking must begin and end, is typical of both Przywarn and Balthasar-and reflects undoubtedly the influence of Barth on bot1h of these Catholic and (at the time) Jesuit theologians. To start at an earlier stage, however, the real issue of analogy, in both Przywa;ra and Balthasar's writings is the God question. How can we maintain God's transcendence as a true ' other ' in relation to immanence-the one concrete order where Jesus Christ is already present? This is first of all a prroblem for any theological method. The starting point and language which proceeds from this starting point must allow for transcendence within immanence. Thus Balthasar's aibove-mentioned work on analogy discusses the problem using the rubric of the time, a " concept of nacbure " in relationship to Ubernatur. His question is: what concept of nature is able bo relate to Ubernatur, while remaining truly a creaturely concept of nature? His thesis is that nature cannot be abstract or "pure " in an 18th century, secularized philosophical sense (e.g. Baius), but-in conformity with the whole tradition of the Ohurch Fathers, where nature means the whole human condition-the concept of nature is always already analogous, since ' rnan ' as creature can never stand aside from his already given, concrete nature within the order of salvation.5 Przywara had already prepared the way for this by insisting on a creaturely metaphysics leading to a theological metaphysics, where analogy is the adequate method. Besides the theological method, however, there is the problem of transcendence within one's understanding of Christ and the biblical revelation of the New Testament. Is there really a place for what can only be revealed and received? Or, to state the question in Balthasar's terms: how is the "one, concrete order", where Jesus Christ is already pa,rt of our history, 5 Cf. "Der Begriff der Natur in der Theologie ". Eine Diskussion zwischen Hans Urs von Balthasar und Engelbert Gutwenger. ZKTh vol. 75, 1953. 452461. In this debate, Balthasar further clarifies what he had said in Durstellung, in response to Gutwenger... (shrink)

Selon le témoignage de von Balthasar lui-même, Henri de Lubac - de même que Goethe, E. Przywara, A. von Speyr et K. Barth - fut une des «étoiles» qui ont guidé sa vie. Son influence fut déterminante pour introduire le jeune jésuite suisse dans l'univers de la théologie, à commencer par les Pères de l'Eglise. L'article montre le profond rapport humain, théologique et spirituel qui existe entre ces deux grands esprits de la théologie du dix-neuvième siècle. Il met en (...) évidence le rapport ininterrompu qui va des années 33-37 à Lyon jusqu'au lien de toute une vie qui unit von Balthasar à son très cher «maître et ami», Henri de Lubac. L'essai met aussi en lumière les points saillants sur lesquels l'influence théologique de de Lubac apparaît plus évidente dans la configuration de la symphonie théologique de von Balthasar. (shrink)

Kulturphilosophie bis heute, von A. Dempf.--Die Künste im technischen Zeitalter, von E. Preetorius.--Der höchste Gedanke des Gewissens, von R. Berlinger.--Einige Reflexionen (Aphorismen) über Symbolik, von A. Metzger.--Ein neues Heraklit-Bruchstück, von F. Altheim und R. Stiehl.--Heidentum und Hybris, von A. Schmaus.--Eckharts Mystik, von F. J. von Rintelen.--La Filosofia Scientifica de Galileo Galilei, von G. Semerari.--Über das Verhaltnis zwischen der Geschichte der Mathematik und der Gescichte der Nauurwissenschaft, von B. Sticker.--Das Wertproblem in der Wissenschaft, von R. W. Meyer.--Zum Problem des giestigen Seins, (...) von G. Müller.--Der Mensch in unserer Zeit, von H. Richtscheid,--Carl Friedrich von Beyme, von H. J. Schoeps.--Deutsch-Widerspruch, von E. Przywara.--Musica exercitium metaphysices occultum? Von W. Beierwaltes.--"Elise von Valberg", zur Asthetik des Ruhrstückes, von E. Howald.--Rilkes Spattgedicht "Gong", von W. Günther.--Gedichte, von F. G. Junger.--Veröffentlichungen von Manfred Schröter (p. 269-"74). (shrink)

Článek připomíná 110. výročí narození švýcarského katolického teologa a filosofa (metafyzika) Hanse Urse von Balthasara (1905 Luzern–1988 Basilej). Po studiích germanistiky ve Vídni, Berlíně a Curychu pokračoval ve studiu filosofie a teologie u jezuitů (E. Przywara, H. de Lubac). Před nadějnou akademickou dráhou dal přednost pastorační službě u studentů. V Basileji navázal úzké kontakty s K. Rahnerem a K. Barthem. S lékařkou a mystičkou Adriennou von Speyr založil sekulární institut Johannesgemeinschaft (1944) a nakladatelství, ve kterém vydával její díla. Roku (...) 1950 jezuitský řád opouští. Před druhým vatikánským koncilem vystupoval jako katolický progresivista, po něm jako kritik katolického modernismu, v němž viděl ohrožení biblických tradic. S Henri de Lubacem a Josephem Ratzingerem roku 1972 spoluzakládal mezinárodní katolickou revui Communio. Svou rozsáhlou a rozmanitou publikační činnost završil trilogií Herrlichkeit–Theodramatik–Theologik (1961–1987), v níž uvažuje o Bohu v estetických souvislostech, v kategoriích transcendentálií pravdy, dobra a jejich ztělesnění – krásy.The article recalls the 110th anniversary of the birth of the Swiss Catholic theologian and philosopher (metaphysician) Hans Urs von Balthasar (1905 Luzern–1988 Basel). He studied German in Vienna, Berlin and Zurich and after that he continued his studies in philosophy and theology at the Jesuits (E. Przywara, H. de Lubac). He preferred pastoral ministry among students to a promising academic career. In Basel he established close contacts with K. Rahner and K. Barth. Together with the doctor and mystic Adrienne von Speyr he founded the secular institute Johannesgemeinschaft (1944) and a publishing house, in which he published her work. In 1950 he left the Jesuit order. Before the Second Vatican Council he acted as a progressive Catholic, afterwards as a critic of Catholic modernism, in which he saw the threat of biblical traditions. With Henri de Lubac and Joseph Ratzinger in 1972 he co-founded the International Catholic review Communio. His extensive and diverse publications he completed with trilogy The Glory of the Lord–Theo-Drama–Theo-Logic (1961–1987), in which he contemplates God within aesthetic contexts, within categories of transcendentals truth, goodness and their embodiment – beauty. (shrink)

Erich Przywara admits to have developed his idea of a “metaphysics of creature” in confrontation with M. Heidegger’s thinking. We will show how the Jesuit reading of the latter is based on the roots of Heideggerian thought in the discussions of the 1920s around the nature of Kantism. Przywara tries to account for these debates from the tensions existing in the very approach of the philosopher of Königsberg. These will give rise to two ways of interpretation, that (...) class='Hi'>Przywara schematises under the traits of a “metaphysics of finitude,” as represented by M. Heidegger, and a “metaphysics of infinity,” in particular with E. Herrigel. According to Przywara, it is from the dialectic between these two paths that the perspective of the analogia entis as metaphysics of creature must arise. (shrink)

No detailed description available for "From Axiom to Dialogue".

The patient preference predictor is a proposed computer-based algorithm that would predict the treatment preferences of decisionally incapacitated patients. Incorporation of a PPP into the decision-making process has the potential to improve implementation of the substituted judgement standard by providing more accurate predictions of patients’ treatment preferences than reliance on surrogates alone. Yet, critics argue that methods for making treatment decisions for incapacitated patients should be judged on a number of factors beyond simply providing them with the treatments they would (...) have chosen for themselves. These factors include the extent to which the decision-making process recognises patients’ freedom to choose and relies on evidence the patient themselves would take into account when making treatment decisions. These critics conclude that use of a PPP should be rejected on the grounds that it is inconsistent with these factors, especially as they relate to proper respect for patient autonomy. In this paper, we review and evaluate these criticisms. We argue that they do not provide reason to reject use of a PPP, thus supporting efforts to develop a full-scale PPP and to evaluate it in practice. There are no data in this work. (shrink)

Der Jesuit Erich Przywara (1889-1972) und Gertrud von le Fort (1876-1971) lernten sich Mitte der 1920-er Jahre kennen, zur Zeit der Konversion le Forts zum katholischen Glauben. Seither standen sie in einem durchgehenden, wenn auch losen Briefwechsel, vor allem in den beiden Jahrzehnten nach dem Zweiten Weltkrieg. Die von Manfred Lochbrunner herausgegebene Korrespondenz ist das berührende Dokument einer freundschaftlichen Beziehung zwischen der angesehenen Dichterin und dem nicht minder bedeutenden Religionsphilosophen und Theologen mit eigenen dichterischen Ambitionen. In einem Einführungsessay werden (...) die wesentlichen Briefinhalte kurz vorgestellt. Anmerkungen kommentieren den Text der Briefe. Abgerundet wird die Edition durch drei biographische Exkurse zu nahestehenden Personen und Anhänge, etwa zu gegenseitigen Widmungen, sowie ein Literaturverzeichnis"-- Back cover. (shrink)

Three different concepts of matter are identified: matter as what a thing is immediately made of, matter as stuff of a certain kind, and matter in the (dubious) sense of material ‘substratum’. The doctrine of hylomorphism, which regards every individual concrete thing as being ‘combination’ of matter and form, is challenged. Instead it is urged that we do well to identify an individual concrete thing with its own particular ‘substantial form’. The notions of form and matter, far from being correlative, (...) are relatively independent. There is nothing absurd in the notion of form without matter. Matter provides neither a principle of individuation nor a criterion of identity for individual concrete things: their form alone provides both. Finally, a substance ontology which admits also the existence of particular qualities, or tropes, is to be preferred both to a substance ontology which denies the existence of tropes and to a pure trope ontology. (shrink)

Marxist Philosophy or Marx's Philosophy? The general idea of this little book is to understand and explain why Marx will still be read in the twenty-first ...

E. Rae Harcum argues that Christians do not have to give up their religious faith to keep the contributions of science. He confronts the relation between the human body and its non-material parts—the mind and spirit—and provides a way of looking at these metaphysical issues.

In this comment, I indicate several challenges and opportunities—out of the many—for an integrated science–humanities approach to emotions, from the perspective of a historian of the modern science...

What is silence? Is it a loss, an omission? Is it a stopping of the mouth, of the voice? An empty place where no meaning has come forward…or perhaps at times quite the opposite, an absence-as-presence Deleuze, 1990; Derrida, 1976)? Might silence evoke much more about what we assume is our monological, unitary reality, indexing possibilities yet unseen? This paper outlines the ways in which silence is typically understood according to scholarly orthodoxy: as omission in human communication or a silencing (...) of minoritized individuals or communities by those in power. It then moves to critique the preeminence of whitestream Western-centric academic authority, which self-perpetuates via the exclusion of outsider ways of doing, being and knowing such as those brought forward by silence, constituting a loss of meaning and knowledge from the social imaginary. This paper suggests that the pursuit of an articulate unknowing regarding silence as a creative, disruptive force beyond the control of rationality is a means of engaging with radical possibilities for a different, juster world. It proposes a socio-diologic politics of the real that welcomes silence as an unsettling of our current thinking about what is and will be possible, as well as who does and does not matter. It concludes by illustrating the ingenious force of silence in examples of subversive art that expose the hegemonizing, rational version of reality sold by academics and powerholders, bringing forward into the imagination what prospects for change, justice, and social transformation yet await. (shrink)

The purpose of this essay is to analyze succinctly the concept of faith through the very penetrating gaze of the Danish philosopher Sören Kierkegaard. Faith is analyzed by Kierkegaard from absurdity, resignation and the paradox of faith. In the same way, his concept of faith is carved with a chisel that would complete all his philosophy, that is, to touch human reality away from any abstract thought, trying at all times that his examination be seen on a personal dimension in (...) his rigorously individual coret. (shrink)

In this paper, we argue that to reverse the excess of specialization and to create room for interdisciplinary cross-fertilization, it seems necessary to move the existing epistemic plurality towards a collaborative process of social cognition. In order to achieve this, we propose to extend the psychological notion of joint attention towards what we call joint intellectual attention. This special kind of joint attention involves a shared awareness of sharing the cognitive process of knowledge. We claim that if an interdisciplinary research (...) team aspires to work collaboratively, it is essential for the researchers to jointly focus their attention towards a common object and establish a second-person relatedness among them. We consider some of the intellectual dispositions or virtues fostered by joint intellectual attention that facilitate interdisciplinary exchange, and explore some of the practical consequences of this cognitive approach to interdisciplinarity for education and research. (shrink)

Educational policy and discussion, in Britain and the USA, are increasingly dominated by the confused ideology of egalitarianism. David E. Cooper begins by identifying the principles hidden among the confusions, and argues that these necessarily conflict with the ideal of educational excellence - in which conflict it is this ideal that must be preserved. He goes on to criticize the use of education as a tool for promoting wider social equality, focussing especially on the muddles surrounding 'equal opportunities', 'social mix' (...) and 'reverse discrimination'. Further chapters criticize the 'new egalitarianism' favoured, on epistemological grounds, by various sociologists of knowledge in recent years and 'cultural egalitarianism' according to which standard criteria of educational value merely reflect parochial and economic interests. (shrink)

Selected articles of Ēṭukūru Balarāmamūrti on Marxist philosophy; includes contributed on his life and work.

A Correction to this paper has been published: https://doi.org/10.1007/s12110-021-09400-0.

Religious education and religious services practices that emerged as spiritual/religious support and guidance in the context of social work in Turkey are carried out with the protocols between Presidency of Religious Affairs ( DIB) and Ministry of Health, Justice, Ministry Family and Social Services, Youth and Sports, Disaster and Emergency Management Presidency. This research is on the self-efficacy perceptions of religious officials assigned in various social work areas of the Ministry of Family and Social Services. Researching the self-efficacy perceptions of (...) religious officials is important in terms of revealing that it is necessary to work in a wide area from making identifications about their professional development to developing religious education and services training programs that will meet the needs of the target group. Qualitative research method has been used in this study. The research has been structured within the framework of interviews with religious officials assigned to provide religious education and service in the service areas of the Ministry of Family and Social Services in Kırıkkale province. The data obtained from religious officials working in the field with semi-structured interview questions are evaluated in two themes: The self-efficacy perceptions of officials and needs of the target audience. The main conclusion reached in this study is as follows: Needs- based and value-based training programs can be developed for religious workers in social service institutions. (shrink)

Brandom explains perceptual knowledge as the product of two distinguishable sorts of capacities: the capacity to reliably discriminate behaviorally between different sorts of stimuli; and the capacity to take up a position in the game of giving and asking for reasons. However, in focusing exclusively on the entitlement of observation reports, rather than on perception itself, Brandom passes over a conception of perceptual experience as a sort of contentful mental state. In this article, I argue that this is a blind (...) spot, which makes Brandom’s account of perceptual knowledge unable to properly accommodate the phenomenon of seeing aspects and to explain how we can justify the attributions of reliability to observers that make observation reports. (shrink)

Aaron Stalnaker's Mastery, Dependence, and the Ethics of Authority is a significant achievement. The aim of this book is to mine the insights of the early Confucians, or Ru, for enriching Western ethical and political thought on the ethics of authority and dependence. Stalnaker does this through a meticulous and in-depth study that highlights, but is not limited to, the early Confucian thinkers Kongzi, Mengzi, and Xunzu. His focus is on the ways in which their approach to ritual and certain (...) forms of authority/dependence relationships, such as master/student and father/son, have the potential to inform contemporary Western political structures and governance. The Ru thought that by learning certain virtues and... (shrink)

While Kazimir Malevich is widely known for his suprematist contributions to art, little attention has been granted to his articulated philosophical premise and methodological manifestation concerning the non-objectivity of thought and its relationship to feeling. This paper shows how Suprematist philosophy gives rise to the concept of pedagogical sensing that was first characterized by UNOVIS. Casting Suprematist aspersions on dominant educational practices that seek to reproduce what seemingly ‘is’, a non-objective collapse of all-too-certain frames is replaced by abstract essence. As (...) with the painter, teachers may be correspondingly invited to represent learning without past prejudice, as a creative contemplation in constituted spaces comprised of thoughts and feelings, that are so beautifully manifested through Malevich’s pieces of art and his associated, hitherto unrecognized, suprematist call to arms in education. (shrink)

After recognizing that technologies are socially constructed, questions arise concerning how technologies should be constructed, by what processes, and granting how much influence to whom. Because partisanship, uncertainty, and disagreement are inevitable in trying to answer these questions, reconstructivist scholarship should embrace the desirability of thoughtful partisanship, should focus on strategies for coping intelligently with uncertainties, and should make central the study of social processes for coping with disagreement regarding technoscience and its utilization. That often will entail siding with have-nots, (...) meaning that reconstructivist scholars often will be opposing the behaviors of government, business, and technoscientific elites. Because reconstructivists normally will be outnumbered, we need to devote more systematic professional attention to setting our collective agenda concerning what is most worth researching. (shrink)