By Peter M. Collins
A Twentieth-Century Collision explores highbrow tradition within the usa throughout the 20th century, an issue which can't be understood with out realization to the sluggish narrowing of the scope of (academic) philosophy and its diminishing impact. This "narrowing" indicates a turning out to be indifference to, and removing of, surely metaphysical and prescriptively moral questions, in addition to the bifurcation of religion and reason.
American Catholic universities, it really is contended during this publication, can render a seriously-needed contribution to struggling with the unwanted effects of this ancient improvement, certainly one of that is the separation of questions about the final which means of existence from rational inquiry. This thesis is pursued by way of 1) reviewing a hugely selective―but additionally hugely representative―sample of pertinent mainstream philosophical ideas, and a pair of) evaluating them with ideas of Pope John Paul II present in 3 files during which he elaborates his perspectives at the nature and function of philosophy (and its courting to theology) in Catholic larger schooling. This venture isn't really unrelated to contemporary, continual feedback that American Catholic universities have forfeited their identity―and therefore their distinctive contribution to American cultural pluralism.
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Additional info for A Twentieth-Century Collision: American Intellectual Culture and Pope John Paul II's Idea of a University
120 This state of affairs is not unconnected, of course, to such noteworthy factors characterizing the development of twentiethcentury philosophy in the United States as the following: extremely technical language, a lack of relevance to daily human living, a deficiency of social and political leadership, increasing indifference to history, reductionistic orientations, pessimism (that is, a certain malaise of the spirit), and failure to capitalize upon the values of Christianity. Several of these features have contributed directly to the diminishment of an audience for philosophy, now limited almost exclusively to professionals.
Another requisite for knowing the truth and living a good Christian life is freedom. The author of Veritatis splendor says that “there can be no morality without freedom . . ” (VS, 34). Freedom to him means more than a choice among particular actions; it is “a decision about oneself and a setting of one’s own life for or against the Good, for or against the Truth, and ultimately for or against God” (VS, 65). Therefore, obedience to the natural law—which is obedience to God—does not interfere with one’s freedom.
11. 110. Ibid. 111. , 11–12. 112. , 12. 28 Chapter One 113. Citations by Thomas B. , “None So Blind: How Secularists Ignore the Value of Religion,” Crisis: Politics, Culture, and the Church, 23 (November, 2005), 28. 114. Steven Conner, “Introduction,” The Cambridge Companion to Postmodernism, Ed. Steven Connor (Cambridge: University Press, 2004), 1. 115. ” He also indirectly encouraged the replacement of philosophy by the social sciences by the manner in which he carried on his philosophical activity.