By By (author) Francesca Aran Murphy
In paintings and mind within the Philosophy of ?tienne Gilson, Francesca Aran Murphy tells the tale of this French philosopher’s fight to reconcile religion and cause. In his lifetime, Gilson frequently stood on my own in proposing Saint Thomas Aquinas as a theologian, one whose philosophy got here from his religion. this day, Gilson’s view is turning into the widespread one. Murphy offers us with an highbrow biography of this Thomist chief in the course of the phases of his scholarly improvement. Murphy covers greater than a part century of Gilson’s existence whereas reminding readers of the political and social realities that faced intellectuals of the early 20th century. She exhibits the consequences inner-church politics had on Gilson and his contemporaries corresponding to Alfred Loisy, Lucien L?vy Bruhl, Charles Maurras, Henri de Lubac, Marie-Dominique Chenu, and Jacques Maritain, whereas additionally contextualizing Gilson’s personal existence and options in terms of those philosophers and theologians. those nice thinkers, besides Gilson, stay assets of vital highbrow debate between students, as do the political sessions during which Gilson’s tale threads—World Wars I and II, the increase and fall of Fascism, and the political upheavals of Europe. by way of putting Gilson’s twentieth-century Catholic existence opposed to a dramatic heritage of adversarial political allegiances, clashing spiritualities, and warring principles of philosophy, this booklet indicates how rival factions every one used their very own interpretations of Thomas Aquinas to valid their conceptions of the Catholic Church. In artwork and mind within the Philosophy of ?tienne Gilson, Murphy exhibits Gilson’s early openness to the creative revolution of the Cubist and the Expressionist activities and the way his love of paintings encouraged his existential theology. She demonstrates the impact that Henri Bergson endured to have on Gilson and the way Gilson attempted to assemble the highbrow, Dominican aspect of Christianity with the charismatic, experiential Franciscan facet. Murphy concludes with a bankruptcy on matters encouraged by way of the Gilsonist culture as built via contemporary thinkers. This quantity makes an unique contribution to the learn of Gilson, for the 1st time delivering an natural and artificial remedy of this significant non secular thinker of recent times.
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Additional resources for Art and Intellect in the Philosophy of Etienne Gilson (Eric Voegelin Institute Series in Political Philosophy)
Jesus’ Gospel already had the rudiments of social organization, and that kingdom had already assumed the form of a society. ’18 Harnack was looking behind the Gospels for Jesus who makes sense to intelligent moderns; but by the turn of the century, such Protestant rationalism was coming under fire. In The Quest for the Historical Jesus (1900), Albert Schweitzer argued that Jesus taught no moral message that would seem rational to a twentieth-century Protestant theology professor. Jesus was, he said, an apocalyptic visionary who died disappointed of his Father and of the Kingdom he preached.
35. Chadwick, History of the Popes, 398; Letter of Pius X on the Sillon, August 15, 1910, in La démocratie religieuse, 167–68, with Maurras’ italics; Weber, Action Française, 66. 36. Gilson, Le philosophe et la théologie, 65; Sutton, Nationalism, Positivism, and Catholicism, 100; Gilson to Henri Gouhier, July 19, 1963, in “Lettres d’Étienne Gilson à Henri Gouhier,” 473–74. Gilson had just read the essay by Gouhier cited above. 30 Art and Intellect in the Philosophy of Étienne Gilson Gilson’s Loyalty to Bergson The childhood source of Gilson’s existential philosophy was not pedagogical.
5. Shook, Gilson, 55. 6. Gilson, La liberté chez Descartes et la théologie, 4. 7. Marion, “L’instauration de la rupture,” 15. 36 Art and Intellect in the Philosophy of Étienne Gilson Such truths as that the two sides of an equilateral triangle are equal to the sum of the third, or that man is a rational animal, are not intrinsically true of themselves, true in a manner that renders their truth independent of God’s free will. To the contrary, the reality, truth, and eternity of the “verities” are dependent upon a free and undivided act of the divine being.