In lieu of an abstract, here is a brief excerpt of the content:THE DOMINICAN SCHOOL OF SALAMANCA AND THE SPANISH CONQUEST OF AMERICA: SOME BIBLIOGRAPHICAL NOTES THOMAS F. O'MEARA. O.P. University of Notre Dame Notre Dame, Indiana SALAMANCA, northwest of Madrid and Avila and not far from Spain's border with Portugal, preserves the atmosphere of a medieval, Renaissance, and Baroque university even as it develops the schools and clinics of a contemporary center of studies. There are associations with Teresa (...) of Avila, who spent the night there just after her reform was approved by Rome, with the young Cervantes, with Luis de Leon and Ignatius Loyola, and with John of the Cross, who was a student there. A bridge from the time of Trajan spans the river Tormes, and the Romanesque cathedral still reserves a chapel for the Mozarabic rite. The University of Salamanca The city brings to mind sixteenth century Dominicans like Francisco de Vitoria, often called the founder of international law, and Domingo Bafiez, confessor to Teresa of Avila. The Order of Friars Preachers, however, came to Salamanca in 1222 at the same time that Dominic's missions were taking root in·Paris and Bologna; the friars founded a priory and soon a school under the patronage of St. Stephen (San Esteban). The " Dominican School of Salamanca " means formally the line of great theologians reaching from Diego de Deza at the end of the fifteenth century to Tomas de Lemos, a main protagonist in Rome in 1607 in the controversy over grace entitled De Auxiliis. Today, after seven and a half centuries of existence, the Salamancan SSS 556 THOMAS F. o'MEARA, O.P. Dominicans remain a vital community, active m teaching, research and publishing. My attention was directed to the Dominicans at Salamanca by two volumes of essays reporting on congresses concerning the "Dominicans and the Discovery of the New World." My interest was not church history but the history of theologies of how grace might exist outside of explicit faith and sacramental baptism. The following report is a bibliographical survey of recent research on a theological era and school. Focusing on the thought of the theologians stimulated by the experiences of the missionaries in the Indies, it treats the Dominicans during the first decades after the voyages of Columbus. In the 1480s, as it entered its golden age, the University of Salamanca had a hundred professors and almost 7000 students. University records begin late, but they show that in 1546/47, one hundred thirty-four Dominicans were studying at the university, and in 1598/99, eighty. J. L. Espinel has written. a historical guide to the Dominican buildings and institutions.1 The great period of the Dominican school at the University began with Diego de Deza ( 1480-1486), professor and archbishop of Seville, and Matias de Paz (1518-1519), a professor of Scripture. Francisco de Vitoria (1526-1546) and Domingo de Soto (15321549 ) were its most gifted thinkers, but the school's achievements continued with Melchior Cano (1546-1552), Juan de la Pefia (1561-1565) and Domingo Banez (1581-1604). These t San Esteban de Salamanca, Historia y Gufa, Siglos, XIII-XX (Salamanca: Editorial San Esteban, 1978); see also R. Hernandez, "Convento y estudio de San Esteban," La Universidad de Salamanca (Salamanca: Universidad, 1989), pp. 369ff.; A. Martin Melquiades, "La Escuela de teologia de Salamanca," Atti del Congresso internazionale, Tommaso d'Aquino nel suo settimo centenario, Tommaso d'Aquino nella storia del pensiero, 1 :2 (Naples: Edizione Domenicane Italiane, 1975), pp. 242ff. A Salamancan Dominican of the 1930s, Vicente Beltran de Heredia, pioneered research in the history of the university and in the writings of the Dominican speculative masters. His writings can be found in past issues of Ciencia Tomista (CT), and some of his books and several recent collections of his most important essays are available from Editorial San Esteban. Similarly initial research in the United States can be found in the writings of Lewis Hanke. SALAMANCA AND THE SPANISH CONQUEST 557 are joined by lesser figures like Pedro de Sotomayor (15601564 ), Mancia de Corpus Christi (1564-1576), and Bartolome de Medina (1576-1581). The occupants of the chair in theology of the liturgical hour of prime from Vitoria in 1526 to Bafiez's... (shrink)

This article by Johannes B. Lotz, S.J., never before translated into English, describes his contacts with Martin Heidegger. First it describes his arrival, along with Karl Rahner, S.J., to pursue doctoral studies in Freiburg im Breisgau and their first experiences with the famous professor. Lotz continues his narrative by mentioning times he met with Heidegger over the subsequent forty years up to the philosopher’s death. With Gustav Siewerth, Max Müller, Bernhard Welte, and Karl Rahner, Lotz belonged to a group of (...) Catholic thinkers influenced—some more, some less—by Martin Heidegger. In Lotz’s view some of Heidegger’s ideas were already found in Aquinas, and a philosophy of Being needed to go beyond existential analysis into religion, revelation, and cultural criticism. (shrink)

Miklos Vetö has already contributed several articles and a textual analysis to Schelling studies. For the University of Turin’s series Philosophica varia he edited a second text of the Romantic Idealist’s Conferences at Stuttgart. That volume was begun by an introduction of a hundred pages containing a masterful presentation of Schelling’s thought at that crucial moment. With Le fondement Vetö, professor at Abidjan, Ivory Coast, gives us a full exposition of Schelling’s many faceted thought. This exposition is arranged around the (...) ultimate source and goal of his thought. In the early systems Schelling called it "consciousness of self" or "the absolute," but Vetö employs as the leitmotif for his book, Grund. This volume is not a precise analysis of the primal and turbulent ground of reality in one or another period of Schelling’s enterprise; it is, rather, a study of richness of Schelling’s thought arranged around the explanation of this term, both from within the various systems of Schelling and from without through his philosophical contemporaries. (shrink)

"O'Meara masterfully situates Pryzwara in relation to the traditional and contemporary theological, philosophical, ecclesial, cultural, and social contexts within which he wrote." --_William P. Loewe, professor of religious studies, Catholic University of America_ Erich Przywara, S.J. is one of the important Catholic intellectuals of the twentieth century. Yet, in the English-speaking world Przywara remains largely unknown. Few of his sixty books or six hundred articles have been translated. In this engaging new book, Thomas O'Meara offers a comprehensive study (...) of the German Jesuit Erich Przywara and his philosophical theology. Przywara's scholarly contributions were remarkable. He was one of three theologians who introduced the writings of John Henry Cardinal Newman into Germany. From his position at the Jesuit journal in Munich, _Stimmen der Zeit_, he offered an open and broad Catholic perspective on the cultural, philosophical, and theological currents of his time. As one of the first Catholic intellectuals to employ the phenomenologies of Edmund Husserl and Max Scheler, he was also responsible for giving an influential, more theological interpretation of the Spiritual Exercises of Ignatius Loyola. Przywara was also deeply engaged in the ideas and authors of his times. He was the first Catholic dialogue partner of Karl Barth and Paul Tillich. Edmund Husserl was counted among Przywara's friends, and Edith Stein was a close personal and intellectual companion. Through his interactions with important figures of his age and his writings, ranging from speculative systems to liturgical hymns, Przywara was of marked importance in furthering a varied dialogue between German Catholicism and modern culture. Following a foreword by Michael Fahey, S.J., O'Meara presents a chapter on Pryzwara's life and a chronology of his writings. O'Meara then discusses Pryzwara's philosophical theology, his lecture-courses at German universities on Augustine and Aquinas, his philosophy of religion, and his influence on important intellectual contemporaries. O'Meara concludes with an in-depth analysis of Pryzwara's theology, focusing particularly on his Catholic views of person, liturgy, and church. (shrink)

Paul Tillich and Karl Rahner were Christian theologians who thought out of a modern perspective: transcendental, existential, and historical. One was from a Protestant church joining Calvinist and Lutheran traditions, and the other belonged to the Roman Catholic Society of Jesus; both studied Immanuel Kant and learned from Martin Heidegger. Tillich's theology unfolded amid and after the two World Wars with marked cultural changes, while Rahner's years were particularly marked by the changes of Vatican II and cultural shifts after 1960. (...) Both are known for fashioning a theology of the Kingdom of God wider than church membership. This comparison looks at their audiences, the structure of the major systematic work of each, similarities illustrated in a few themes, and contrasting orientations. (shrink)

This text considers Aquinas the theologian, his profession as a teacher and preacher, his influence past and present, and theology as the subject of his thought and most of his writings. It examines the Summa theologiae in terms of its purpose and multiple structures. The centre piece of this volume is a tour through the themes of Christianity, as presented in the Summa, themes which range from Triune divine being, to the graced person as the image of God, and a (...) member of the body of Christ, to the life beyond death. (shrink)

The fourth volume in Luigi Pareyson’s collection of Philosophica varia inedita vel rariora published in Turin. All four have dealt with Schelling. Two presented unpublished texts edited by M. Vetö and Horst Fuhrmans. This volume and its companion, Schelling im Spiegel seiner Zeitgenossen, are large collections of hitherto unpublished documents pertaining to the life and work of the idealist philosopher.

Catholic theology today is not so much a new idea about God or Christian data but word, message, and medium interpreting and communicating the kerygma.

The nephew of the German philosopher Martin Heidegger was ordained a priest in the Roman Catholic Church for the Archdiocese of Freiburg im Breisgau, Germany. Heinrich Heidegger, born in 1928, was the son of Fritz Heidegger , the younger brother of the philosopher. Soon after the ordination of a Roman Catholic to the priesthood he celebrates his First Mass, and after that special Eucharist there follows a dinner and reception enhancing the day. The following pages give a translation of the (...) remarks made in 1954 by Martin Heidegger at the dinner after the First Mass of his nephew Heinrich. There are then some reflections on themes from this brief discourse relating to Heidegger’s thinking, motifs like the disclosure of Being, the centrality of individual existence, and the pervasiveness of history. In 2002, Fr. Heinrich Heidegger responded to an inquiry about the priest’s close relationship to his uncle, and that essay gives a further context for information on Heidegger and faith and church. (shrink)

This article describes the presence of Karl Rahner in philosophical, theological, and propagandistic works published in the Soviet Union or published outside the USSR and distributed within it. Some references to Rahner appeared in self-published works without the approval of Soviet censors. These included the works of Orthodox theologians such as Sergej Želudkov and Alexander Men’. Other references to Rahner appeared in anti-religious propaganda and in works by Marxist-Leninist philosophers such as Bronislavas Juozas Kuzmickas. By 1992, the year following the (...) collapse of the USSR, Rahner began to receive a more favorable reception in the writing of philosophers such as Elena B. Timerman. (shrink)

Bernhard Deister’s book Anthropologie im Dialog is a comparison of aspects of Karl Rahner’s theology with the psychology of Carl Rogers. Here the dialogue partner of the German philosophical theologian is an American psychologist of influence. The author begins: “These pages present two exemplary pictures of the human person, from theology and psychology. They unfold their approaches in an interdisciplinary dialogue.” The following pages summarize this comparison. Both thinkers see the human being as an active subject living in the tensions (...) between individuality and relation­ship, and then between immanence and transcendence. Building on this, Rogers’ psychology centers on the dynamics and emotions accompanying life with social groups, while Rahner is frequently involved in drawing particular theological disciplines like moral theology or ecclesiology forward into creative reflections on tradi­tion, spirituality, and praxis amid church and society. (shrink)

The author acquired in May of 1965 a copy of Karl Rahner’s observations on the latest draft of “Schema XIII” which would becomeGaudium et Spes. The title was “Anmerkungen zum Schema DE ECCLESIA IN MUNDO HUIUS TEMPORIS (in der Fassungvom 28.5.65).” After the third session of Vatican II serious work remained to be done on that text. Among several meetings was onelong and important occurred at Ariccia in the Alban hills outside Rome. Rahner could not attend because he could not (...) miss so manylectures at the University of Munich. He sent written comments. That document is a valuable source for the research of the theologicalbackground of Gaudium et Spes. Rahner’s observations fall into three subheadings: remarks on the Latin syntax and style; generalobservations on the underlying theological principles; detailed observations on particular points. (shrink)

Among the almost fifty speakers at the Davos Seminars from 1928 to 1931 were Paul Tillich and Erich Przywara, S.J. Tillich discussed contemporary philosophies of religion with the Catholic Przywara. While the basic question of these lectures at Davos was the suitable form of religion for the modern person, the speakers often were presenting theologies, Lutheran and Catholic, on grace and nature. Tillich went beyond both the liberal Protestantism of the late nineteenth century and the new dialectical theology of Karl (...) Barth, while Przywara sought to leave behind a sterile neo-medievalism for a new philosophy of revelation drawing on Thomas Aquinas, John Henry Newman, and Max Scheler. Przywara reviewed many of Tillich's writings, and in the 1950s he was invited to contribute an essay to a volume honoring the Protestant theologian who had been forced to immigrate to the United States in 1934. Tillich and Przywara were an early ecumenical encounter. (shrink)

This essay, beginning with pastoral and theological reasons why Karl Rahner is still important fifteen years after his death, discusses how his theology figures explicitly in a graduate course, and implicitly in an undergraduate course. Special attention is paid to the transcendental, categorical and historical modalities of grace and revelation.

Theology and literature, as the twentieth century progressed, increasingly treated religion not in terms of the objectifications of dogmas and devotions but as the unseen presence of the divine in an individual life. Readers and critics saw degrees of belief and modalities of sin in the novels of Graham Greene. The writer acknowledged the influence of European novelists and theologians on his narratives. Karl Rahner’s theology of human existence within an atmosphere of grace along with a presentation of the transcendental (...) and the categorical in expressions of faith and grace recall some modern novels like Greene’s A Burnt-Out Case. Both theologian and novelist point to God’s presence as silent, varied, mysterious, and real. (shrink)

Without exaggeration one can trace the beginnings of the Schelling renaissance taking place now in the last decades of this century to the symposium held at Bad Ragaz in 1954. That meeting, whose proceedings were published in a limited edition, was held to honor the one hundredth anniversary of Friedrich Schelling's death. The event and the volume did not receive great attention. An anniversary symposium, twenty-five years later, and this collection of the symposium's addresses indicate how far Schelling studies have (...) progressed in recent decades. (shrink)

Andreas Battlogg, S.J., one of the supervising editors, discusses the conclusion of the publication of Karl Rahner's Sämtliche Werke in over thirty volumes along with its impact on the study of theology now and in the future.

Dr. White teaches philosophy at the New School for Social Research ; his doctorate was done in 1980 at Pennsylvania State University on the end of philosophy in Schelling and Hegel. A reader who has some acquaintance with Schelling may be misled by the title into thinking that the book is about Schelling’s essay on freedom. White’s book is about Schelling’s entire philosophy which he views as a quest towards a system of freedom. The book is succinct, clearly written, and, (...) in the English-speaking world, where teachers and students can find almost nothing on Schelling, such an introduction is welcome. There is intentionally no discussion of secondary literature, but the bibliography is too brief and random to serve as a bibliographical introduction, something this introduction should have offered. (shrink)

From the Preface: "The majority of the papers contained in this volume was delivered in the fall of 1978 at The Catholic University of America as part of the Machette series of lectures on Aristotle. Although collections of essays on Aristotle are hardly lacking at present, this volume presents new studies which, it is hoped, give some idea of the variety of philosophical perspectives in which Aristotle has held and continues to hold great interest and of the scholarly analysis needed (...) in order to reach a better understanding of a difficult author." • CONTENTS: 1. Categories in Aristotle, Michael Frede • 2. Definitions in Aristotle's Posterior Analytics, Alfonso Gomez-Lobo • 3. Aristotle and Galileo: The Uses of ΥΠΟΘΕΣΙΣ (suppositio) in Scientific Reasoning, William A. Wallace • 4. Aristotle and the History of Greek Scepticism, A. A Long • 5. Aristotle's Metaphysics Viewed by the Ancient Greek Commentators, Gérard Verbeke • 6. ΕΙΔΗ in Aristotle's Earlier and Later Theories of Substance, John A. Driscol • 7. Averroes as Commentator on Aristotle's Theory of the Intellect, Arthur Hyman • 8. Aristotle's Method of Ethics, Terence Irwin • 9. Goodness and Human Aims in Aristotle's Ethics, Nicholas P. White • 10. Aristotle on the Essence of Happiness, Daniel T Devereux • 11. The ΚΑΛΟΝ in Aristotelian Ethics, Joseph Owens • 12. Telos and Teleology in Aristotelian Ethics, Henry B Veatch. (shrink)

The first published writings by Schelling, they were largely written at Tübingen at the conclusion of his seminary education and before his encounters with the new natural science and the new romanticism. Only one of these essays exists in the new critical text of Schelling which began to appear in 1979, and so the text Marti employs is that of Cotta reprinted in the edition of this century.

The Encyclopedia of Philosophy could state accurately in 1967: "Of all the major German philosophers, Schelling is the least known in the English-speaking world." A tentative survey discloses few articles and books on one who is casually ranked with Hegel. There is, in fact, not one book-length study in English on Schelling’s thought.

By 1800 Schelling’s thought had moved from the Fichtean Ich through all-encompassing systems of objective nature to the point where the idea for a first synthesis, a first system, captured his attention. And so at twenty-five, at Jena, he composed the first of those systems written and published each year between 1800 and 1802.

Mrs. Krook seems to describe her own religious position in the following words on p. 347 of her book: “the religious Humanist, who has received his first life from the Judaeo–Christian religion and is condemned to nurse his redemptive hope in solitude between the emancipated irreligious on the one side and the orthodox religious on the other …”. It is a pity that she delayed until the last paragraph to make explicit what one gathered only as the book went on. (...) One reader at least for most of the length of the book survived in hope between the desire to put the book away on the one hand and the desire to be kindled at some flame on the other. To him the book really seemed to come alive with the consideration of Messianic Humanism and in particular D. H. Lawrence’s The Man Who Died. One felt that there was something coming earlier on, especially from the discussion of Arnold’s Literature and Dogma, and one was told that one could expect even more from a consideration of Henry James, but the book until then might have seemed little more than a collection of not very well related comments on a series of texts: Plato’s Gorgias, Hobbes’s Leviathan, St. Paul’s First Epistle to the Corinthians, Hume’s Enquiry into the Principles of Morals, J. S. Mill’s Three Essays on Religion, Matthew Arnold’s Literature and Dogma, F. H. Bradley’s Ethical Studies, and then Lawrence’s The Man Who Died. (shrink)

While new generations of implantable brain computer interface devices are being developed, evidence in the literature about their impact on the patient experience is lagging. In this article, we address this knowledge gap by analysing data from the first-in-human clinical trial to study patients with implanted BCI advisory devices. We explored perceptions of self-change across six patients who volunteered to be implanted with artificially intelligent BCI devices. We used qualitative methodological tools grounded in phenomenology to conduct in-depth, semi-structured interviews. Results (...) show that, on the one hand, BCIs can positively increase a sense of the self and control; on the other hand, they can induce radical distress, feelings of loss of control, and a rupture of patient identity. We conclude by offering suggestions for the proactive creation of preparedness protocols specific to intelligent—predictive and advisory—BCI technologies essential to prevent potential iatrogenic harms. (shrink)