By Peter M. Collins
A Twentieth-Century Collision explores highbrow tradition within the usa in the course of the 20th century, a subject which can't be understood with out awareness to the slow narrowing of the scope of (academic) philosophy and its diminishing impact. This "narrowing" indicates a turning out to be indifference to, and removing of, really metaphysical and prescriptively moral questions, in addition to the bifurcation of religion and reason.
American Catholic universities, it's contended during this booklet, can render a seriously-needed contribution to fighting the unwanted effects of this historic improvement, considered one of that is the separation of questions in regards to 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 records during which he elaborates his perspectives at the nature and position 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 hence their specific contribution to American cultural pluralism.
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Extra info for A Twentieth-Century Collision: American Intellectual Culture and Pope John Paul II's Idea of a University
One example of a predecessor was the existentialism and phenomenology of French philosophers Sartre (1905–1980) and MerleauPonty (1908–1961). Their mode of critique, however, was different from the young French philosophers of the 1960s: Deleuze, Irigaray, Lyotard, Derrida and Foucault. This group had been educated by the leaders of another group known as structuralists, whose numbers included de Saussure, Jakobson and Levi-Strauss. The structuralists rejected the centrality of the self found in French existentialism and phenomenology; they sought structures above and beyond the individual person (as language, ritual, and kinship) which were thought to form the individual.
Bowers, “Hegel, Darwin, and the American Tradition,” Foreign Influences in American Life . . , ed. Bowers, 168–69. 58. See Adrienne Koch, The Philosophy of Thomas Jefferson (Chicago: Quadrangle Books, University of Chicago Press, 1964). 59. According to Bowers, “ . . ” Bowers, “Hegel, Darwin, and the American Tradition,” Foreign Influences in American Life, ed. Bowers, 169. 60. Cited by Commager, The American Mind . . , 106. 61. John Dewey, A Common Faith (New Haven: Yale University Press, 1934).
8. , 44. 9. , 41. 10. W. Chase (New York: Longmans, Green and Company, 1949), 6–8. 11. Commager, The American Mind . . , 407. 12. , 43. See also 50. 13. David F. Bowers, “Hegel, Darwin, and the American Tradition,” Foreign Influences in American Life: Essays and Critical Bibliographies, edited by David F. Bowers (New York: Peter Smith, 1952), 148. 14. , 148–52. 15. Commager, The American Mind . . , 162. 16. , 162–63. 17. , 86–88. 18. ” Bowers, “Hegel, Darwin, and the American Tradition,” Foreign Influences in American Life, edited by Bowers, 153.
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