Catalogue of an exhibition which addresses contemporary printmaking issues/concerns within a Tasmanian context.

This book is a philosophico-theological treatise on love, coming from the stream of thought formed by the confluence of scholastic thought and modern phenomenological and personalist philosophy. The author, Fr Cowburn, is an Australian, whose thought has been moulded mainly by his studies at Innsbruck under Rahner and Coreth. His work owes nothing to linguistic philosophy.

En el marco del centenario del nacimiento de José Rubén Sanabria, nos ha parecido conveniente estudiar algún aspecto de su amplia obra filosófica. En su libro Filosofía del Absoluto, el filósofo michoacano hace gala de un manejo envidiable de la fecunda tradición tomista desarrollada a lo largo del siglo XX denominada “tomismo” o “realismo trascendental”. Uno de los aspectos más interesantes y que mayor discusión ha desatado es el de la fundamentación ontológica del ente. En este trabajo se retoma esta (...) parte de la disputa, recuperando no sólo los pasajes centrales sobre el tema que elabora el propio Sanabria en la obra mencionada, sino también algunas de las posiciones de Johannes B. Lotz y Emerich Coreth, a los que sigue abundantemente en esta obra. (shrink)

Bd. 1. Rationalismus, Empirismus, Aufklärung.

Book Reviewed in this article Metaphysik. Eine methodisch‐systematische Grundlegung. By Emerich Coreth, S. J. Pp. 672, Innsbruck, Vienna and Munich, Tyrolia‐Verlag, 1961, 190 A. Schill., 33 DM.Frederick C. Copleston La preuve de l'Absolu chez Bradley. Analyse et Critique de la Méthode. By J. DE Marneffe. Pp. vii, 127, Paris, Beauchesne, 1961, no price given.Frederick C. Copleston Ancient Israel. Its Life and Institutions. By Roland DE Vaux, O. P. Translated by John McHugh. Pp. xxiii, 592, London, Darton, Longman & Todd, (...) 1961, 55s.Edmund F. Sutcliffe Exodus: a Commentary. By Martin Noth. Pp. 583, London, SCM Press, 1962, 40s.Edmund F. Sutcliffe Rédemption Sacrificielle: une enquête exégétique. By Léopold Sabourin, S. J. Pp. 492, Paris‐Bruges, Desclée de Brouwer, 1961, 280 Belg. Frs.Francis Clark The Jews and the Gospel. By Gregory Baum. Pp. viii, 288, London, Bloomsbury Publishing Co., 1961, 27s. 6d.John Bligh Message évangélique et Culture hellénistique aux IIe et IIIe siècles. By Jean Daniélou. Pp. 486, Tournai, Desclée, 1961, 200 Belg. Fr. Early Christianity and Greek Paideia. By Werner Jaeger. Pp. 156, Belknapp Press : Cambridge, Mass.; London: Oxford University Press, 1962, 21s.Maurice Bévenot Primauté Pontificale et Prérogatives Épiscopales;‘Potestas Ordinaria’au Concile du Vatican. By Gustave Thils. Pp. 104, Louvain, 1961, no price given.Maurice Bévenot L'Abbé Louis Bautain. By Paul Poupard. Pp. x, 404, Paris‐Tournai, Desclée 1961, no price given.Joseph Lebacqz The Christian Churches of the East. By Donald Attwater. Volume I: Pp. xiv, 232, London, Thomas More Books, 1961, 35s.; Volume II: Pp. xii, 260, London, Geoffrey Chapman, 1961, 30s.C. J. L. NapierLondon, N. 14 Beichte und Psychoanalyse. By Andreas Snoeck, S. J. Pp. 168, Frankfurt am Main, Verlag Josef Knecht, 1960, 6.80 DM.Philip Loretz Der Arzt in der Technischen Welt. Edited by Gottfried Roth and Wolfgang Müller Hartburg. Pp. 394, Salzburg, Otto Müller Verlag, 1961, 150 A. Schill.Philip Loretz The Novitiate. By Louis Colin, C. SS. R. Translated by Una Morrissey. Pp. xiii, 447, Tenbury Wells, Fowler Wright Books, 1962, 30s.V. Paul Brassell Deliverance to the Captives. By Karl Barth. Translated by Marguerite Wieser. Pp. 160, London, SCM Press, 1961, 12s. 6d. To Live Is Christ. By R. W. Gleason, S. J. Pp. xii, 180, New York, Sheed & Ward, 1961, $3.00. Le Mystère de la Charité. By Joseph‐Marie Perrin, O. P. Pp. 552,, Paris‐Bruges, Desclée de Brouwer, 1960, 210 Belg. Frs. Histoire de l'Homme, Mystère de Dieu. By Benoict Pruche, O. P. Pp. 452, Paris‐Bruges, Desclée de Brouwer, 1961, 240 Belg. Frs.B. R. Brinkman. (shrink)

Agli inizi dell'anno accademico 2011-2012, si raduna un gruppo di professori della Pontificia Università Gregoriana che, grazie all'iniziativa di Giorgia Salatiello (filosofia), coinvolge a Rogelio García Mateo, SJ (spiritualità), Dariusz Kowalczyk, SJ (teologia), Ferenc Patsch, SJ (teologia), Gerald Whelan, SJ (teologia), e Rossano Zas Friz De Col, SJ (spiritualità). Il presente volume raccoglie otto anni di ricerca del gruppo, centrati nel rintracciare il rapporto tra spiritualità ignaziana e metodo trascendentale in diversi pensatori gesuiti del ventesimo secolo, come Joseph Marechal (1878-1944), (...) Johannes B. Lotz (1903-1992), Karl Rahner (1904-1984), Bernard Lonergan (1904-1984), Joseph de Finance (1904-2000), Juan Alfaro (1914-1993), Emerich Coreth (1919-2006). Attraverso il loro studio si è voluto scoprire le particolari caratteristiche di ognuno di loro per evidenziare una linea maestra che ispiri oggi il rinnovamento di questo orientamento, in modo di progredire nella consapevolezza del mistero dell'apertura e dell'accoglienza del Dio della rivelazione cristiana, che trova negli Esercizi Spirituali di Sant'Ignazio un metodo su cui è conveniente continuare a ragionare trascendentalmente. (shrink)

This book is of little interest except to those tracing back the neo-scholastic sources of such figures as Maréchal, Coreth, Rahner, et al. The introductory essay by G. Isaye, supposedly designed to give a summary description of Scheurer's method, is a masterpiece of obscure writing even for those acquainted with neoscholastic jargon. The rest of the volume consists of twelve very desultory essays by Scheurer. In these essays Scheurer struggles to pour the philosophy of the ego à la Kant (...) and his successors into scholastic molds. This synthesis is done in the name of the transcendental method, but what results is historically dubious and philosophically tortured. Though ambiguities abound, Scheurer was ahead of most of his scholastic contemporaries in that he tried to come to grips with Kant and to see in Kant someone more than the malin genie of modern philosophy. Unfortunately, the editor does not date Scheurer's essays and one, therefore, cannot determine whether Scheurer first influenced Maréchal or vice-versa--D. J. M. B. (shrink)

Neo-scholasticism is supposed to be a "creative" development of the spirit of Thomism and its application to contemporary philosophical themes. Yet its partisans as well as its adversaries largely ignore the fact that many of the neo-scholastic thinkers are increasingly applying the transcendental method to reach the major ideas of Aquinas. The thesis of the present book is that the "transcendental method," viewed in a large sense as stretching from Kant to Heidegger, is an integral part of the thought of (...) several well-known neo-Thomists, and that it touches the work of many others. The author studies extensively the work of J. Maréchal, who was the first to attempt an integration of transcendental idealism into the realistic metaphysics of the school of Saint Thomas. Following a review of minor figures like Grégoire, Defever, and Isaye, short chapters investigate the critical approach of certain important contemporary Catholic thinkers to the transcendental method. A highly interesting part of the book treats the neo-scholastic "dialogue" with Heidegger, which is especially important in the work of the most powerful theological mind of contemporary Roman Catholicism, Karl Rahner. Finally, Muck shows, in the chapters on A. Marc, B. Lonergan, and E. Coreth, three examples of fully developed philosophical systems worked out by means of an extensive use of the transcendental method.—M. J. V. (shrink)

La tercera edición del Tratado de hermenéutica analógica se hace eco de las sugerencias y propuestas suscitadas a partir de la que fuera su primera edición en el año 1997. Entre los muchos interlocutores que han acogido con interés la propuesta de una hermenéutica analógica, están Emerith Coreth y Paul Ricoeur, cuyas valoraciones sobre la pertinencia de una lectura en clave analógica de la hermenéutica filosófica se recogen en este Tratado de hermenéutica analógica. En este Tratado, Mauricio Beuchot da (...) cuenta no solamente de la naturaleza, metodología y elementos radicados en el acto interpretativo, esto es, no sólo ahonda en la concepción de la hermenéutica en tanto hermenéutica docens y hermenéutica utens, sino que ofrece también una visión del sentido de la hermenéutica en el conjunto de las corrientes del pensamiento, en las que ésta ha jugado un papel determinante. El Tratado de una hermenéutica analógica es, en buena medida, el resultado de la comprensión del alcance y efecto transformador de la dimensión hermenéutica del pensamiento sobre la filosofía contemporánea. Esto se pone de manifiesto en el recorrido que el autor ha conseguido trazar en este tratado, y cuyas secciones dan buena cuenta de lo que aquí se anota: Tradición e innovación en hermenéutica; La argumentación en la hermenéutica: el paradigma de Perelman; Hermenéutica y filología clásica; La hermenéutica y la epistemología del psicoanálisis; Semiótica y hermenéutica. A esto hay que añadir que este Tratado comienza con una presentación del problema hermenéutico cuya incursión sirve al autor para destacar la necesidad de hacer hincapié en el modelo analógico subyacente a la hermenéutica, en tanto ésta instituye una visión particular de la naturaleza de la racionalidad. La analogía, un camino intermedio entre la equivocidad y la univocidad, constituye a juicio del autor uno de los elementos más esenciales en la tradición hermenéutica por estar entrañada en el modelo de racionalidad que tal tradición ha reelaborado y recreado. A la fundamentación de tal punto de vista están dedicadas las dos primeras secciones: Constitución y método de la hermenéutica en sí misma; Los márgenes de la interpretación: hacia un modelo analógico de la hermenéutica. (shrink)

This book collects nine papers on Kant’s philosophical theology written between 1975 and 1992 by Aloysius Winter, who teaches fundamental theology and philosophy of religion at Fulda’s Catholic Theological Faculty. Its object is clear and important. It aims at presenting a different reading of several Kantian texts in order to refute the common interpretation of Kant as an agnostic and highlight instead an overall theological orientation of his philosophy. As remarked by Norbert Hinske in his foreword to this volume, Winter (...) has been looking for “another Kant,” which eventually turns out to be the more authentic one. Indeed, Kant had been considered by most Catholic thinkers to be despicable, momentous, and dangerous. A wholesale evaluation took place that began with the two volumes of Benedikt Sattler’s Antikant, which appeared in 1788, and was sealed by the insertion of the Critique of Pure Reason in the Index librorum prohibitorum in 1827. The reason for this rejection, argues Winter, probably lies in certain formulations of the Religion within the Boundaries of Mere Reason that superficial readers may have regarded as offensive. However, this is not enough, says Winter, to dismiss a philosopher at once. In fact, Kant offers a number of positive suggestions and reflections that can, especially today, be of great help also to Catholic theology. The first essay deals with Kant and the confessions. One should not forget the cautious Renaissance of Kant’s transcendental philosophy initiated in the first half of the twentieth century by Joseph Maréchal, Emmerich Coreth, Bernard Lonergan, Johannes B. Lotz, André Marc, and Karl Rahner. It is true that Kant understood himself first and foremost as a scholar of “rational religion,” by this implying the legitimacy of his taking distance from all confessions, and it is also true that Kant’s positions on free will and God’s grace can be considered pelagian. Yet, this is Winter’s point, the fact of the matter is not so simple. We should rather remember that Kant, when dealing with free will, speaks only for the aspect of quoad nos, and that he does not deny that effects of grace could precede our efforts. The second essay proposes a reconstruction of the theological sources Kant was acquainted with from his student years to his mature age. The third essay deals with Kant’s elaborations on prayer and mass. The forth delves into the soul seen as a problem of transcendental philosophy. The fifth investigates the proof of God’s existence from the standpoint of practical reason. The sixth essay reads the Critique of Judgment from the perspective of Kant’s philosophy of religion. The seventh, entitled “Transcendental Theology of Cognition,” is dedicated to theological receptions of Kant’s Critiques, first and foremost to Rahner’s understanding of transcendental theology as a systematic doctrine that makes use of the tools of transcendental philosophy and thematizes the a priori conditions the believer refers to by the cognition of important truth of faith. Finally, the eighth and ninth essays propose a list of the sources of Kant’s philosophy of religion from the history of theology and from religious literature. (shrink)

The philosophical faculty of the Jesuit Berchmanskolleg in Pullach has long since made its mark in the publishing world, and the new series of philosophical studies from Father Lotz and his associates, of which these two volumes are an auspicious beginning, shows every sign of living up to the high standard we have come to expect. Volume I is a collection of five essays: a comparison between the Thomistic and Kantian theory of knowledge, by Fr. de Vries; the transcendental method (...) in Kant and in Scholasticism, by Fr. Lotz; the Absolute in the Kritik der reinen Vernunft, by Fr. Brugger; formalism in Kant’s ethics, by Dr. Schmucker; and the relationship between Kant and Heidegger, by Fr. Coreth. It concludes with a particularly useful bibliography of scholastic literature on Kant between 1920 and 1955, compiled by Fr. Brugger. After Jansen, Maréchal is the scholastic writer with most published studies on Kant to his credit, and it is not surprising that his influence should make itself felt in the present volume. His monumental Le point de départ de la métaphysique marked a definite turning–point in the scholastic attitude towards Kant, and one has only to read this collection of studies to realise how the atmosphere has changed in the course of the last fifty years. Fr. de Vries devotes almost two–thirds of his essay to what St. Thomas and Kant hold in common with regard to the discursive nature of human understanding, the structure of the sense–image and its relation to the intellectual concept, though he also brings out the fundamental difference between the two on the questions of self–consciousness, natural theology and the reality of the external world. Not only does he show a healthy respect for the many grains of truth in the philosophy of Kant, but he insists that Thomists have much to learn from the German philosopher on the question of strict, critical method. Scholastics of the traditional school were satisfied with what Fr. Lotz describes as the “objective method” and rejected the “subjective” as smacking of subjectivism or idealism. In the longest essay of the five, Fr. Lotz compares the Kantian and Scholastic methods. Kant himself described his Kritik der reinen Vernunft as a “treatise on method rather than a scientific system”, and in the course of the book he condemns the objective approach as dogmatic and uncritical, leaving only the subjective method, which rules out any possibility of metaphysics. Fr. Lotz rightly asserts that even the most modern scholastic cannot dispense with the objective method, but he maintains that it demands to be completed by the subjective. Many scholastics will agree with him on the usefulness of the latter, and indeed an amount of research has been done in this field in recent decades. But how many will agree when he says that scholastic objectivism includes the subjective or transcendental method as the only way, or the only basis on which objectivism can stand? Maréchal’s influence is evident in his treatment of the faculties of the soul. But, however one may quibble at individual points in the book, it nevertheless remains a very valuable contribution to the scholastic literature on Kant. (shrink)

This book continues the Muirhead Library of Philosophy series. It is a sequel to Trethowan’s own Absolute Value, to which frequent reference is made by the author. Together with that work, it comprises the lectures the author delivered in the Department of Religion of Brown University in 1969. It is chiefly a work of theological reflection: Trethowan is seeking new conceptual models for the Christian experience of God. In this vein, he devotes the bulk of the book to explorations of (...) the nature of faith and of the At-onement effected in the experience of God by the Christian mystics. An interesting treatment of the mystical experience of the Absolute concludes the book. This is not to suggest that Trethowan’s work will not be of interest to a general philosophical audience as well. The author begins his investigations with a discussion of contemporary positions which are opposed to metaphysical and theistic claims; within this context, Trethowan’s suggests some useful criticisms of Flew’s position. Searching for an experience of the Absolute that can serve to ground theistic claims, Trethowan examines the formulations of Coreth and Marcel; in the author’s estimate each yields an important emphasis, although some criticism must be directed to their respective accounts. The author’s own solution surfaces in the course of his treatment of faith. Its inspiration is largely Blondel’s "logic of action" : man’s experience of his own range of action leads him to an "option" in favor of the Absolute, an option which includes assent to the Christian experience of the Absolute. Trethowan also indicates a theory of signs, in which signs mediate but also are dynamically directed toward an experienced Absolute. The author’s treatment of Blondel has the advantage of providing the reader with lengthy citations from Blondel in translation.—W. L. P. (shrink)