The scientific status of logic is ambiguous within a broadly Aristotelian framework. As is well known, the Stoic position is frequently contrasted with that of the the classic Peripatetic outlook on these matters. For the former, logic is a unique division of philosophy, whereas for the latter, logic plays a merely instrumental role. This article explores how several Dominican thinkers articulated an outlook concerning logic that granted it a robust scientific status while maintatining a generally Peripatietic philosophical outlook. Clarity in (...) these matters required the passing of several centuries. This article presents a set of historical vignettes showing the development of an increasingly clearer definition of the nature of the subject of logic, tracing the topic in Aristotle, Avicenna, Aquinas, Hervaeus Natalis, and Antoine Goudin. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Metaphysics as Mediating Dialogue by Oliva BlanchetteMatthew MinerdBLANCHETTE, Oliva. Metaphysics as Mediating Dialogue. Washington, D.C.: The Catholic University of America Press, 2023. xi + 133 pp. Cloth, $75.00In this text, the author presents a personal synthesis of metaphysics using a lexicon of scholastic and Blondelian-Hegelian thought. The first chapter, "From Questions of Being to the Question of Being as Being," presents a quasi-phenomenological account of the emergence of (...) the analogical conception of order of various degrees of perfection of being as such, concretized in various domains that are physical/natural and human/cultural. In this first chapter, an important theme that emerges and becomes a golden thread throughout the text is the claim that the primary analogate of being is, within our experience, the human person and the human mode of activity in culture and religion. [End Page 538]The second chapter, "Metaphysics as Mediating Dialogue of the Crossroads of Intersubjective, Intercultural, and Interreligious Communication," is perhaps the densest, covering a number of points handled in the remainder of the book. In this chapter, Blanchette is concerned with showing how intercommunication takes place within discourse concerning both the shared principles of intelligent agents and ultimately in view of an orientation toward what he later will call the vertical transcendence of culture in relation to God. Both of these tasks are of critical importance for constituting the necessary background for a philosophy of culture and a philosophy of religion that can mediate among the various actualities of human existence amid the objective and subjective aspects of art, science, and moral mutual recognition of intelligent agents in community.The third chapter, "The Necessity of Metaphysics in the Struggle for World Peace and Justice," opens with an arguably theological observation that the rational agent has two ends, one of which is not attainable in this life involving some kind of "more direct relation with God" in the hereafter, and the other pertaining to the struggle toward the establishment of a "historical communal peace." The framework for this terminology is a scholastically aware engagement with Blondelian (and partly Hegelian) thought. This chapter is concerned with articulating the way that rational agents engage in the historical task of establishing a kind of universal spirit of intersubjective recognition, at least as an asymptotic goal within history, even if contention ultimately prevents the formation of such a single, unified, intrahistorical community. Blanchette argues that this project is possible only within the dual transcendence of the human person, namely, as cultural and as religious, the latter being the condition for the former. Metaphysics has the role of articulating such transcendence.The fourth chapter, "Metaphysics as the Way from Phenomenology to Theology," engages with some of the questions related to the "theological turn" in Continental phenomenology. Phenomenological inquiry, Blanchette argues, must acknowledge that it investigates only one order of being in the universe, the human-intentional (or "historico-social"), and therefore stands in need of metaphysics to mediate its subject material with other kinds of being (as is true, similarly, of other disciplines). However, he also contends that phenomenology offers a very important preamble for a "first-person ontology" that is sensitive to the specific cultural and historical being of spiritual beings, but ultimately, Blanchette argues, it does so as "part of the way up from the bottom" and as opening up to metaphysical speculation, which itself prevents theology from degenerating into a kind of superstition.In chapters 5 through 7, Blanchette traces out the kind of mediation that occurs between metaphysics and theology. In chapter 5, he briefly develops his stated conviction regarding the human person's role as primary analogate in metaphysics and connects to a more Aristotelian [End Page 539] language of a transcendent cause that is pure act, though also immanent creatively and, upon theological supposition, through divine incarnation.The reviewer found chapter 6, "Metaphysics and the Transcendence of Cultures in Religion," to be the most interesting. In it, Blanchette develops earlier themes concerning the metaphysics of culture and its relationship to nature, as well as the constitution of subjectivity precisely as intersubjectivity among rational selves in the order of culture. Developing themes from chapter 3, he... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Patricia Kelly, Ressourcement Theology:A Review EssayMatthew K. MinerdIntroductionAlthough now over seventy years in the past, the theological and ecclesiastical events of the 1940s, most often styled under some banner akin to "the crisis over the nouvelle théologie," leading up to the promulgation of the encyclical Humani Generis, retain a currency and interest to this very day. No doubt, the later influence of many of the so-called nouveaux théologiens leading (...) up to, during, and following the Second Vatican Council has contributed to the continued currency of their thought and the debates connected to it. Numerous monographs continue to be written concerning themes of "ressourcement," theological reform, and engagement with the world, all of which were dear to many of those who were embroiled in the philosophical and theological controversies of the 1930s and 1940s. Moreover, increased interest in certain long-buried conservative Thomist thinkers from this same era has led to renewed consideration regarding the concerns that they expressed at the time. In fact, it would seem that today, in 2022, the evaluation expressed in Nineteenth Century Scholasticism: The Search for a Unitary Method by Fr. Gerald McCool (from a perspective rather different from my own) remains true, as the Church continues to live in the midst of an ongoing crisis of modernity that places us in tight continuity with so much of the past several centuries of European Christian intellectual history:In contemporary Catholic theology, the relationship between apologetics, or fundamental theology, and speculative theology is as much [End Page 353] an issue as it was in the nineteenth century.... And in contemporary Catholic theology, the relation between positive theology and speculative theology still remains a problem whose solution demands the use of a coherent system of epistemology and metaphysics.... The contemporary debate over theological method is simply another phase in the dialectical movement of Catholic theology's response to post-Enlightenment thought from the beginning of the nineteenth century through Vatican I, Aeterni Patris, the modernist crisis, between-the-wars Thomism, the New Theology controversy, and Vatican II up to the present.1The great crisis of the 1940s—whether we name it nouvelle théologie, after the reform-advocates of the era, or dialogue theologique, in honor of the Toulouse Dominicans' attempt to present a Scholastic position between, on the one hand, Fr. Chenu's and Congar's view of what the Saulchoir should be, and, on the other hand, the more-conservative Thomism of Frs. Garrigou-Lagrange, Gagnebet, and Gillon in Rome2—was and remains, in the words of Etienne Fouilloux, "the only theological debate of real [quelque] importance, at least in France, from the condemnation of Modernism to the time of the Second Vatican Council."3 And like any truly great event or crisis in intellectual-spiritual culture, it remains with us today in its fruits, both resolved and unresolved.Thus, when a new work is published dedicated to these events and the figures involved therein, the Catholic intellectual world should take heed, for our own self-understanding—whatever sui iuris Church in which we are ascribed—is at stake. Hence, the arrival of the collection of translations by Dr. Patricia Kelly of the University of St. Andrews is an event to be welcomed, even if elements of its publication also give rise to concern. This volume, Ressourcement Theology: A Sourcebook,4 gathering together essays by various parties involved on both sides of the specifically Francophone debates over theological method and truth that came to a head in the 1940s, provides the reading public with a dual "service": it presents in English a [End Page 354] number of texts not heretofore available, while also, unfortunately, bearing witness to the academic prejudices lingering against the authors writing from Rome and Toulouse concerning certain veins of thought in theological methodology during the inter-war and immediate post-war era. Although my review will be somewhat negative on certain points—both for technical textual reasons and because of the slanted narrative presented by Dr. Kelly—I wish only the best to her and her work, hoping that the concerns that I voice can serve as a springboard to dialogue, not retrenchment... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ius Gentium as Publicly Articulated Moral ScienceMatthew K. MinerdAmong the various types of law discussed in St. Thomas's theological "treatise on law"—questions 90–108 of Summa theologia [ST] I-II—the classification known as the "law of nations" (ius gentium) holds an ambiguous epistemological position. Marking a kind of halfway point between the natural law and civil law, it seems to straddle both domains. In fact, in a particularly important text dedicated (...) to this topic in the ST (I-II, q. 95, a. 4), Aquinas classes the ius gentium as being closely connected to the natural law, though in a way that is somewhat derivative, not as immediately flowing from human nature (especially in its animality) as does the natural law, but also not as marked by human contingency as is human civil law.As was recently discussed in a well-documented and insightful article by Barrett H. Turner in The Thomist, there have historically been two main lines of Thomist interpretation concerning the exact character of the "law of nations." Very broadly stated, what he refers to as the "Salamancan" line, indebted to Francisco de Vitoria, "interprets Thomas's doctrine of the ius gentium as a body of universal positive institutions (that is, specifications, determinationes) added to the natural law by agreement of the human race."1 [End Page 1043] This position, which would be common for several centuries among members of the Thomist school, would locate the law of nations essentially in the domain of nearly universally adopted customs and institutions, not strictly deduced from the natural law, but rather grounded on "the quasi-political authority of the entire human race, which promulgates the ius gentium by customs whose utility for attaining the ends of the natural law under a certain set of social conditions is easily recognized by rational creatures."2Turner calls the other line of thought "Maritain's Neo-Thomist Line,"3 an outlook that would be shared with various nuances by thinkers like Jean-Marie Aubert, Yves Simon, Marie-Michel Labourdette, John Finnis, and others. Setting aside my qualms about his appellation "neo-Thomist," which does more to obscure than to illumine (for it covers a host of Thomistic figures who have significantly different views on what constitutes "Thomism"), Turner does fairly lay out the major lines of Jacques Maritain's position, which is most directly articulated in Man and the State and La loi naturelle ou loi non-écrite.4 Basing himself on his particular view of knowledge of the natural law through connaturality,5 Maritain contrasted this sort of moral cognition with that which develops in the line of conceptual articulation, thus having a different "gnoseological" character from our knowledge of the natural law, while nonetheless still sharing the same "ontological" foundation. Such conceptually articulated law would be the ius gentium.Rather than add my voice to the dialectic of the various thinkers arrayed by Turner into the two aforementioned camps, I would like to propose a slightly different approach to the "moral epistemology of the law of nations," though one that I believe lies in line with the best aspects of Maritain's approach. Continuing a series of reflections that I have undertaken [End Page 1044] concerning moral epistemology during the past few years,6 I propose that it is most helpful to consider the "law of nations" as being a form of reasoning pertaining to what Scholastic vocabulary would refer to as "moral science,"7 namely discursive philosophical reasoning concerning the essences, properties, effects, and various other essential relationships that belong to a human acts, morally considered (the principal subject of moral philosophy), along with other subjects that are studied in relation to this principal subject (e.g., the principles of human acts, most particularly, the structure of human acts and the moral virtues). Moral science is the activity of reasoning that can be undertaken by knowing agents living together in community, seeking to discursively articulate and explain the moral truth that forms the essential basis for the contingent determinations that will then be codified in particular civil laws, the latter of which are not concerned with questions like "what are the ultimate foundations for property... (shrink)

In Thomistic metaphysics, the domain of ens rationis pertains to a hazy region of “non-real” being, laying outside of the proper scientific subject of metaphysics. In addition to negations and privations, a very important domain of entia rationis pertains to that of relationes rationis, especially such relationes as play a role in human reasoning. Logic, studying these “non-real” relations, thus focuses on a unique, if hazy, realm of “non-being.” While this particular type of ens rationis receives the lion’s share of (...) attention among Thomists, there is evidence that similar reflection should be given to two additional domains of experience, namely that of “moral being” and “artificial being” (i.e., the being of artifacts). This paper lays out the general metaphysical concerns pertaining to each of these domains, providing an outline of topics pertinent to a Thomistic discussion of the intentional existence involved in logic, moral realities, and artifacts. (shrink)

The scientific status of logic is ambiguous within a broadly Aristotelian framework. As is well known, the Stoic position is frequently contrasted with that of the the classic Peripatetic outlook on these matters. For the former, logic is a unique division of philosophy (i.e., rational philosophy), whereas for the latter, logic plays a merely instrumental role. This article explores how several Dominican thinkers articulated an outlook concerning logic that granted it a robust scientific status while maintatining a generally Peripatietic philosophical (...) outlook. Clarity in these matters required the passing of several centuries. This article presents a set of historical vignettes showing the development of an increasingly clearer definition of the nature of the subject of logic, tracing the topic in Aristotle, Avicenna, Aquinas, Hervaeus Natalis, and Antoine Goudin. (shrink)

What are the virtues of a well-formed conscience? Thomists consider conscience a matter of practical judgment, which leaves a malformed conscience susceptible to an inability to tell good from evil. Often, this malformed conscience is the effect of laziness, vice, or our own moral ignorance. To ensure a well-formed conscience, one needs all the moral virtues provided by Christ. This article focuses on two of those virtues—memory and docility—and extolls their importance in overcoming moral ignorance.