This volume by leading philosophers and theologians explores the reception of continental philosophy in North America and its ongoing relation to Catholic institutions. What has prompted so many North American Catholics to support this particular school of thought? Why do so many Catholics continue to find continental philosophy attractive, and why do so many continental philosophers work in Catholic departments? The establishment of the relationship between continental philosophy and Catholicism was not obvious, nor was it easy. Many of the contributors to this volume have played important roles in its development, and in these pages they take a stance on this evolving relationship and demonstrate that the engagement is far from over. Exploring the mutual interests that made this alliance possible as well as the underlying tensions, the volume provides, for the first time, an extended reflection on the historical, institutional, and intellectual relationship between Catholicism and continental philosophy on North American soil up to the present day.
The history of phenomenology, and its absence, in American philosophy. Phenomenology and so-called “continental philosophy” receive scant attention in most American philosophy departments, despite their foundational influence on intellectual movements such as existentialism, post-structuralism, and deconstruction. In Inventing Philosophy’s Other, Jonathan Strassfeld explores this absence, revealing how everyday institutional practices played a determinative role in the development of twentieth-century academic discourse. Conventional wisdom holds that phenomenology’s absence from the philosophical mainstream in the United States reflects its obscurity or even irrelevance to America’s philosophical traditions. Strassfeld refutes this story as he traces phenomenology’s reception in America, delivering the first systematic historical study of the movement in the United States. He examines the lives and works of Marjorie Grene, Alfred Schütz, Hubert Dreyfus, and Iris Marion Young, among others, while also providing a fresh introduction to phenomenological philosophy.
A magisterial history of the centuries-long conflict between “progress” and “tradition” in the world’s largest international institution. The story of Roman Catholicism has never followed a singular path. In no time period has this been more true than over the last two centuries. Beginning with the French Revolution, extending to the Second Vatican Council in the 1960s, and concluding with present-day crises, John T. McGreevy chronicles the dramatic upheavals and internal divisions shaping the most multicultural, multilingual, and global institution in the world. Through powerful individual stories and sweeping birds-eye views, Catholicism provides a mesmerizing assessment of the Church’s complex role in modern history: both shaper and follower of the politics of nation states, both conservator of hierarchies and evangelizer of egalitarianism. McGreevy documents the hopes and ambitions of European missionaries building churches and schools in all corners of the world, African Catholics fighting for political (and religious) independence, Latin American Catholics attracted to a theology of liberation, and Polish and South Korean Catholics demanding democratic governments. He includes a vast cast of riveting characters, known and unknown, including the Mexican revolutionary Fr. Servando Teresa de Mier; Daniel O’Connell, hero of Irish emancipation; Sr. Josephine Bakhita, a formerly enslaved Sudanese nun; Chinese statesman Ma Xiaobang; French philosopher and reformer Jacques Maritain; German Jewish philosopher and convert, Edith Stein; John Paul II, Polish pope and opponent of communism; Gustavo Gutiérrez, Peruvian founder of liberation theology; and French American patron of modern art, Dominique de Menil. Throughout this essential volume, McGreevy details currents of reform within the Church as well as movements protective of traditional customs and beliefs. Conflicts with political leaders and a devotional revival in the nineteenth century, the experiences of decolonization after World War II and the Second Vatican Council in the twentieth century, and the trauma of clerical sexual abuse in the twenty-first all demonstrate how religion shapes our modern world. Finally, McGreevy addresses the challenges faced by Pope Francis as he struggles to unite the over one billion members of the world’s largest religious community.
The late Jean-Louis Chretien's responsorial and polyphonic style of thinking is nothing less than a performance of gratitude, which manifests the many ways and manners that our wounded finitude is graced and blessed along the peregrine path of human existence. Finitude's Wounded Praise: Responses to Jean-Louis Chretien is a receptive celebratory response to the immense fecundity and potential of Chretien's "thank you" of gratitude. This volume gathers leading Chretien scholars and thinkers to explicate, explore, think with, and commemorate his thought. The essays in the volume engage Chretien's work from three primary fields: phenomenological, literary/poetic, and theological. Finitude's Wounded Praise is a diverse, exploratory, and impressive testament to the expansive and enduring richness of Chretien's oeuvre.
This book presents a historiographical and theorical analysis of how Husserlian Phenomenology arrived and developed in North America. The chapters analyze the different phases of the reception of Edmund Husserl’s thought in the USA and Canada. The volume discusses the authors and universities that played a fundamental role in promoting Husserlian Phenomenology and clarifies their connection with American Philosophy, Pragmatism, and with Analytic Philosophy. Starting from the analysis of how the first American Scholars of Edmund Husserl's thought opened the door to the reception of his texts, the book explores the first encounters between Pragmatism and Husserlian Phenomenology in American Universities. The study focuses, then, on those Scholars who fled from Europe to America, from 1933 onwards, to escape Nazism - Felix Kaufmann, Alfred Schutz, Aron Gurwitsch, Herbert Spiegelberg, Fritz Kaufmann, among the most notable - and illustrates how their teaching provided the very basis for the spreading of Husserlian Phenomenology in North America. The volume examines, then, the action of the 20th Century North-American Husserl Scholars, together with those places, societies, centers, and journals, specifically created to represent the development of the studies devoted to Husserlian Phenomenology in the U.S., with a focus of the Regional Phenomenological Schools.
Today’s pluralist and multicultural society raises questions about how to teach religiously and ethnically diverse students in Catholic schools. A Catholic Philosophy of Education addresses these challenges by examining the documents from the Roman Congregation for Catholic Education alongside the writings of Jacques Maritain and Bernard Lonergan. Mario D’Souza proposes a contemporary formulation for a Catholic philosophy of education in which the ideals of Catholicism form the basis for the mission of the Catholic school. Drawing on the Church’s educational documents, and informed by Maritain and Lonergan, D’Souza explains how the unifying anthropology of Catholic education enables Catholic schools to serve amidst diversity by avoiding the extremes of religious exclusivism and fundamentalism, on the one hand, and relativism and individualism, on the other. He explores the aims of Catholic schools in relation to students, teachers, and society, and the relationship between goodness, discipline, and knowledge. He argues that students must be educated for personal and communal freedom and authenticity, and to strive for the common good, suggesting how a Catholic philosophy of education can provide the framework for such personal and communal transformation. Essential reading for new and experienced Catholic educators, A Catholic Philosophy of Education demonstrates that Maritain and Lonergan have much to offer in service of an education that is liberating, instructive, illuminating, and integrative.
This book aims to put modern continental philosophy, specifically the sub-fields of phenomenology, existentialism, hermeneutics, deconstruction, critical theory and genealogy, into conversation with the field of contemporary theology. Colby Dickinson demonstrates the way in which negative dialectics, or the negation of negation, may help us to grasp the thin (or non-existent) borders between continental philosophy and theology as the leading thinkers of both fields wrestle with their entrance into a new era. With the declining place of “the sacred” in the public sphere, we need to pay more attention than ever to how continental philosophy seems to be returning to distinctly theological roots. Through a genealogical mapping of 20th-century continental philosophers, Dickinson highlights the ever-present Judeo-Christian roots of modern Western philosophical thought. Opposing categories such as immanence/transcendence, finitude/infinitude, universal/particular, subject/object, are at the center of works by thinkers such as Agamben, Marion, Vattimo, Levinas, Latour, Caputo and Adorno. This book argues that utilizing a negative dialectic allows us to move beyond the apparent fixation with dichotomies present within those fields and begin to perform both philosophy and theology anew.
Adorno’s lectures on ontology and dialectics from 1960–61 comprise his most sustained and systematic analysis of Heidegger’s philosophy. They also represent a continuation of a project that he shared with Walter Benjamin – ‘to demolish Heidegger’. Following the publication of the latter’s magnum opus Being and Time, and long before his notorious endorsement of Nazism at Freiburg University, both Adorno and Benjamin had already rejected Heidegger’s fundamental ontology. After his return to Germany from his exile in the United States, Adorno became Heidegger’s principal intellectual adversary, engaging more intensively with his work than with that of any other contemporary philosopher. Adorno regarded Heidegger as an extremely limited thinker and for that reason all the more dangerous. In these lectures, he highlights Heidegger’s increasing fixation with the concept of ontology to show that the doctrine of being can only truly be understood through a process of dialectical thinking. Rather than exploiting overt political denunciation, Adorno deftly highlights the connections between Heidegger’s philosophy and his political views and, in doing so, offers an alternative plea for enlightenment and rationality. These seminal lectures, in which Adorno dissects the thought of one of the most influential twentieth-century philosophers, will appeal to students and scholars in philosophy and critical theory and throughout the humanities and social sciences.
Moving away from Jacques Derrida's deconstructionism and Paul Ricoeur's hermeneutics, and building on his experiences as a politician, Vattimo asks if it is still possible to speak of moral imperatives, individual rights, and political freedom. Acknowledging the force of Nietzsche's "God is dead," Vattimo argues for a philosophy of pensiero debole or "weak thinking" that shows how moral values can exist without being guaranteed by an external authority. His secularising interpretation stresses anti-metaphysical elements and puts philosophy into a relationship with postmodern culture.
