Neoscholasticism

En relación con la cuestión del origen del poder político
resulta relevante ante todo señalar que la “teoría de la traslación”
fue la tesis dominante en el seno de la escolástica aristotélica
católica hasta bien entrado el s. XIX. Efectivamente, fuera de
las refutaciones de algunos autores como el conde de Vareilles Sommières y Taparelli, esa tesis recién quedó puesta en tela
de juicio de modo sistemático en el campo de la Escolástica por
Theodor Meyer y Louis Billot, en 1900 y 1907, respectivamente.
Nuestra hipótesis reza como sigue: en Francisco de Vitoria
se constata un alejamiento respecto del modo de entender el
origen inmediato del poder político, que lo distingue tanto frente
al ambiente doctrinal de su época cuanto frente a la escolástica
aristotélica de los siglos subsiguientes.

This essay attempts a sketch of what Neoscholastic thought could be if it were to take seriously both its own past and the challenges of post-modern thought. Arising as a Catholic response to modern rationalism, the Neoscholastic movement embraced the rationalist assumptions of its opponents, practicing what Foucault has termed "reverse discourse." Understood from its historical roots, however, Scholastic thought is open both to a diversity of truths and to the dynamism of history--both crucial aspects of post-modernism. I argue that Joseph Ratzinger's book "The Theology of History in St. Bonaventure" offers the conceptual resources to think the relationship between truth and time in a way that goes beyond traditional Neoscholasticism while remaining perfectly orthodox ("radically orthodox," one might say...).

The term “participation” as I am are concerned with it in this thesis signifies the package of relations forming a structure of dependence between the manifold of inferior subjects and the higher source of their similitude or nature. Thomistic participation is most properly understood as the expression of the dependence relation of creatures to God, a relation exemplified by a metaphysical structure open to analysis by the thinker sufficiently trained in the general science of created being (metaphysics). Participation is the way in which created beings are related to God and receptive of divine causality—the most superior and most transcendental type of cause.
      This study, in examining key sources and some principle texts of the Angelic Doctor, will bring to light his mature doctrine of participation as a synthesis operating on two mutually interpreting planes of thought: the philosophical, where he synthesizes the principle metaphysical concerns of Plato and Platonism (pagan Greek, Islamic, Jewish, and Christian sources) with the critical revision of Plato that is the achievement of Aristotle; the theological, where the Angelic Doctor grants a metaphysical certification to fundamental Christian commitments about God: his essential goodness, radical simplicity, and his ultimate and total causal power with respect to creatures.
      For Aquinas, creation means that all but God is creature, and that the creaturely nature of the world definitively saturates the world and everything in it. By means of an analysis of the metaphysical structure of being and beings in terms of participation Aquinas arrives at a conception of a God who, as the first and supreme cause of the world, is both transcendent of it and immanent in it, such that the world is a manifold of created natures at once utterly under divine governance and free in their own order.

Артыкул прысвечаны даследаванню праблемы суаднясення канцінгентага і неабходнага відаў быцця ў творчай спадчыне
прафесара Полацкай езуіцкай акадэміі – знакамітага філосафа і тэолага, аднаго з пачынальнікаў руху неасхаластыкі –
Вінцэнція Бучынскага. Праблема неабходнасці і канцінгентнасці займае адно з галоўных месцаў у схаластычнай сістэме
філасофіі, менавіта ад яе вырашэння залежыць магчымасць выкарыстання апастэріорных доказаў існавання Абсалюта. У
рабоце аналізуецца класіфікацыя асноўных відаў быцця праз прызму філасофскіх поглядаў В. Бучынскага, прадстаўленых у
рабоце Instutiones philosophicae (частка прысвечаная метафізіке), таксама даследавана палеміка па акрэсленаму пытанню
з прадстаўнікамі французскай і нямецкай філасофіі гэтага часу. Разглядаецца выкарыстанне аўтарам канцэптаў absolute
necessarium, hypothetice autem necessarium, metaphysice necessarium, physice necessarium, moraliter necessarium.
Ключавыя словы: absolute necessarium, hypothetice autem necessarium, metaphysice necessarium, physice necessarium, moraliter
necessarium, В. Бучынскі, Полацкая езуіцкая акадэмія, неасхаластыка, полацкая неасхаластыка, канцінгентнае
і неабходнае.

This article offers an overview of the 19th-century Roman School, which had a major impact of Roman Catholic theological discourse during the period. In addition to exploring questions of periodization, major themes, and figures of the School, the study traces the impact of this movement in subsequent eras. As a whole, the article provides an introduction to the Roman School and attempts to demonstrate that the School was no less important than more well known movements such as baroque scholasticism, Gallicanism, Jansenism, Neo-Thomism, or the Ressourcement Movement for shaping the intellectual contours of modern Catholicism.

This article has two parts. The first is devoted to Martin Grabmann's definition of Scholastic method. Grabmann's detailed research in his two-volume "History of Scholastic Method" brought him to the conclusion that Scholastic thought consists essentially in the tension between "auctoritas" and "ratio."  The second part of the essay is devoted to the way in which Thomas Aquinas implements the Scholastic method. To shed light on this question, the essay offers a detailed analysis of the 17 passages in the Thomistic corpus where Thomas uses the term "media via," which designates a "middle course" that synthesizes opposed "auctoritates" or points of view. What is the method through which the Angelic Doctor generates such synthetic solutions?

The present article focuses on the significance of John Henry Newman’s Roman seminary studies in 1846–7 for the development of his reflections on faith. As an Anglican, Newman envisaged faith from the conceptual binary of ‘implicit’ and ‘explicit reason’. After encountering scholastic categories on the question as a Roman Catholic neophyte, Newman came to regard his earlier approach as insufficient in accounting for the various features of faith, such as the notion of human free will. In Rome, the Jesuit professor of dogmatic theology Giovanni Perrone helped Newman to revise his earlier position. Perrone’s standard theological textbook, the Praelectiones Theologicae, defined faith as a specific type of intellectual assent. Newman regarded Perrone and his textbook as authoritatively expressing Roman Catholic orthodoxy on the question of faith, and it is during this period that one encounters Newman’s first full-scale reconsideration of his earlier views and first explicit definition of faith as an intellectual assent. Consequently, Newman’s later contributions to the problem of faith, including his magnum opus An Essay in Aid of a Grammar of Assent (1870), owe a significant debt to this watershed period in his life.

This paper examines some aspects of the debate on nature and grace that animated the twentieth century up to our days. It starts from the critique of Henri de Lubac on the notion of 'pure nature' in neo-Scholasticism's interpretation of Aquinas, and stretches to the relationship between Church and world in Vatican II, particularly in Gaudium et Spes.

In 1991, André Léonard, a former philosophy professor at the Université catholique de Louvain who in 2015 retired as archbishop of Mechelen-Brussels, published a remarkable book under the title, "Le fondement de la morale. Essai d'éthique philosophique générale." In true Louvain style, Léonard does not simply repeat a traditional version of Thomistic natural-law theory, but attempts to enrich this with the insights from more recent philosophical theories. Léonard thus manages to combine Thomism with elements of the Kantian tradition, but also of psychoanalysis and other views emphasizing the aspect of necessity in human conduct. What results is not a philosophical mishmash, but a successful contemporary synthesis. The article offers a discussion and assessment of Léonard's book.

"The history" of medieval philosophy does not exist. Rather, there is a history of the different ways of interpreting the evolution of ideas in the medieval period, each of these different ways being to a considerable extent a function of the interpreter's own philosophical presuppositions. Until about 25 years ago, the dominant paradigm in the interpretation of medieval philosophy was Neoscholasticism. More recently a change of paradigm has occurred in the study of medieval philosophy, which seems to be read by more and more researchers from a "postmodern" angle. This change of paradigm allows us to see facets in the philosophical movement in the Middle Ages which had been eclipsed by the Neoscholastic perspective.

The present note aims to fill a void in the history of philosophy
in Peru and the Americas. It contains the preliminary findings of an independent research project on the development of philosophy during the first hundred years of the Viceroyalty of Peru (created in 1542). In the first section, I propose a characterization of the philosophical tradition that arrives in the Kingdom of Peru: the Baroque Scholastic. Next, I offer a recount of the earliest academic cloisters founded in Peru by diverse religious Orders during the first half of the 16th century. In the next two sections, I review the curriculum of the Faculty of Arts and Philosophy of San Marcos University (founded in 1551) and the curriculum of Ratio Studiorum of Jesuitical schools, and discuss the philosophical practices of Baroque Scholasticism. Last, I provide a list of known lecturers of the Faculty of Arts and Philosophy of San Marcos University during its first century of existence.

La presente nota busca llenar un vacío dentro de la historia
filosófica del Perú y América. Contiene los resultados preliminares de una investigación que sobre el devenir de la filosofía durante el primer siglo del Virreinato del Perú (creado en 1542) vengo desarrollando de manera independiente y autónoma. En el primer apartado propongo una caracterización de la filosofía que llega al Reino del Perú: la Escolástica Barroca. Seguidamente doy noticia de los primeros claustros académicos fundados en Perú por diversas órdenes religiosas durante la primera mitad del siglo XVI. En los siguientes dos apartados informo sobre el programa académico de la Facultad de Artes y Filosofía de la Universidad San Marcos (fundada en 1551) y de la Ratio Studiorum de los colegios jesuitas, y discuto la metodología propia del quehacer de la Escolástica Barroca. Finalmente cierro esta nota con una nómina de los docentes de la Facultad de Artes y Filosofía con quienes contó la Universidad San Marcos durante su primer siglo de existencia.

Shepetyak O. The main features of non-scholastic views
In the article the formation of non-scholastic type of thinking in philosophy and theology; the role of the popes in return to medieval thought are analyzed. Cultural and attitudinal changes that influenced the formation of distinctive features of non-scholastic thought are clarified. The main ideas of prominent representatives of this type of philosophizing including Pope Leo XIII, E. Coreth, D.-J. Mercier, J. Maritain, E. Gilson and others are represented. Keywords: neoscholastic, Pope Leo XIII, E. Coreth, D.-J. Mercier, J. Maritain, E. Gilson

Voce bio-biblio-sitografica dedicata a "Giuseppe Zamboni (Verona, 1875 - Boscochiesanuova - Vr, 1950)" presente all'interno de "IL PENSIERO FILOSOFICO-RELIGIOSO ITALIANO DEL NOVECENTO. UN DIZIONARIO BIO-BIBLIO-SITOGRAFICO" a cura di Omar Brino (cfr. http://www.pensierofilosoficoreligiosoitaliano.org/node/7). Progetto della Associazione Italiana di Filosofia della Religione (AIFR).

Il contributo svolge un'analisi critica del confronto di Bontadini con le filosofie di Croce e Gentile in merito ai concetti di sintesi, concretezza, distinzione, e in merito alla proposta neoscolastica di una prova negativa dell'esistenza trascendente di Dio.

Der aus Niederbayern gebürtige Philosoph Hans Meyer gehörte zu den Altmeistern katholischer Philosophie, besonders der historischen Erforschung des Aquinaten, führte aber auch systematisch die philosophia perennis fort, allerdings in kritischer Distanz zu seinem Vorbild. Seine Studien zu Aristoteles aber auch zur Geschichte der Weltanschauungen (5 Bde.) sind beachtliche Synthesen, die auch heute noch lesenswert sind. Besonders in der NS-Zeit war Meyer für viele ein weltanschaulicher Stützpunkt.

The article considers ne of the most Important Sources that influenced the Development of Neo-Thomism: «Twenty-four Thomist theses», promulgated on July 27, 1914, and became the Doctrinal Foundation of the Intellectual Culture of the Catholic Church until the Period of «Aggiornamento». The General Historical Conditions for the appearance of this Document are revealed, that caused its Publication. It is determined that the Version of Thomism that was presented in these Theses was more Stringent than the Tomism of Neo-Scholastics of the 18th –19th Centuries, the was formed of which was influenced by Other Trends of Medieval and Post-Medieval Thought. A General Overview of the Theses is proposed, and the Systematic Consctrustion of the Theses is emphasized, connected with the Design of Philosophy that was Characteristic to Neo-Scholasticism and included such Parts as Ontology, Cosmology, Psychology and Natural Theology. Some Features of the Theses are shown, in particular, their Sharpness against the Materialistic and Cartesian Understanding of Matter, an Axiomatic Affirmation about the Essential Independence of Thinking from Corporeality. The Article gives a Russian Translation of Twenty-Four Thomist Theses, and Commentary showing some Specific Features of the Content of this Text.

The author analyzes the rise of the theory of knowledge in the Catholic intellectual culture of the period between 1840s and 1920s. This period can be divided into two stages of comparable significance: the stage of the Neo-Scholasticism (1840‒1870) and the stage of a proper Neo-Thomism (1870‒1920). It is further possible to distinguish three forms in the development of these stages, which are examined from an epistemological perspective. The first form of epistemology, characteristic of the 1840s-1870s, and associated with the names of G. Sanseverino, M. Liberatore, J. Balmes, J. Kleutgen, is characterized by a traditional scholastic model of understanding as unity of the three intellectual operations. However, this model is complicated by a differentiated analysis of individual functions and moments of understanding, associated with Wolffianism. The next form of epistemology was formed in 1880s-1910s and was characterized by an attempt to return “back to Aquinas”, as well as by the formation of the Neo-Thomism, enshrined in the “24 Thomistic theses”. In the doctrine of cardinal D. Mercier, the realistic epistemology of Acquinas came into contact with modern philosophy and psychology. The third stage was associated with J. Marechal and his predecessors (1910‒1920), who proposed a new understanding of the theory of knowledge. This new approach inherited the Kantian view of cognition but proposed a revision of the critical method itself (in the writings of J. Marechal’s). The critical method underwent a reconstruction on the basis of the doctrine of the four causes of Aristotle and Aquinas.

Savinov, R. V. “Razvitie epistemologii neoskholastiki i neotomizma v
1840‒1920-e gg.” [The rise of neo-scholastic and neo-Thomist epistemology (1840‒1920)], Filosofskii zhurnal / Philosophy Journal, 2019, Vol. 12, No. 2, pp. 66‒77. (In Russian)

Il contributo propone un'analisi della parabola del filosofo neoclassico, concentrandosi sul tema dell'essere inteso come fondamento incontrovertibile del divenire e della relativa esperienza, e come principio parmenideo giustificante, per Bontadini, il principio metafisico di creazione. Rispetto a tale tema decisivo diventa il confronto aporetico con le tesi di E. Severino sul senso dell'essere.

The problem of ontological argumentation is one of the foundations for scholastic reflection and remains relevant throughout its development, it occupies an important place in the Belarusian philosophical and religious thought. There is an attempt in the article to comprehend the specifics of the use of ontological argumentation in the work of the representative of "Baroque scholasticism" I. Wilkinovich in the work "Theological treatise on divine unity and trinity" (Tractatus theologicus de deo uno & trino: olim scholastica cura in ususcitos). The specifics of I. Wilkinovich's use of the categories physical and metaphysical existence of God is determined, the main point of view of I. Wilkinovich on the attributes of God's existence is considered, the position of the author in relation to the classical forms of ontological argumentation presented in the philosophical heritage of Anselm of Canterbury and Descartes is determined.

In this paper, we reflect-from a purely logic point of view-on the credibility of a central aspect of the Christian message, that is, on what can be formulated through the following question: Is it reasonable to believing in a God creator, omnipotent and infinitely good who, paradoxically, became human, lived as a human and died by choosing the infamous and cruel death on the cross? The answer we provide will be positive. Keywords:  destiny, empirical law of large number, God,

Tomasz z Akwinu ma dziś ustaloną pozycję autorytetu filozoficznego – choć dla jednych jest mistrzem w myśleniu, a dla innych już jedynie myślicielem reprezentującym pewną epokę. Rzadko pamiętamy, że Akwinata bywał przedmiotem licznych wykluczeń i zakwestionowań, zarówno w czasach gdy wykładał na Uniwersytecie Paryskim, jak i w późniejszych wiekach, gdy Uniwersytet aplikował do Akwinaty dominujące oceny metafizyki, teologii i dziedzictwa średniowiecza.

The article researches the main milestones in the development neo-scholastic tradition within the Belarusian religious and philosophical thought, the basic facts of life and creative ways of its representatives. Neo-scholastic tradition in Belarus has deep roots and a rich history. It is possible to identify two periods in its framework: Polack period and Druja period. The ideas, which had the basic positions for the philosophical direction of the first period, are present also in the second, it shows the continuity of principles. The facts suggest, that the Polack Jesuit Academy was the place where neo-sholastic ideas were stored before their returning to the European philosophical space. They became an impetus for the development of neo-Thomism movement, and then returned to Belarus in the works of Belarusian thinkers.

My aim is to investigate one source of our essentialism in the concept of human being at the turn of the century. As its concrete theme, I have chosen the conflict between Darwinism and the neo-scholastics. In particular, I analyze the relationship between Ljudevit Dvorniković and Josip Stadler, because the former endeavored to occupy his place in opposition to the neo-scholastics. Dvorniković regards our human history as a continuous differentiation. On the other hand, the neo-scholastics, especially Stadler regard the history as the growth within each genus. Although Dvorniković historically approached the human being, his metaphysical presupposition prevented him from historicizing the human being totally. His metaphysical presupposition is the notion that the human being as one growing species exists. At this point, he unintentionally has some relationship with his potential enemy, the neo-scholastics. I think one source for the essentialism is such a strange coexistence of the differentiating human being and invariable, although growing, human being.