La irrelevancia de llamarse Lucy (Spanish Edition)

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Guilty by Suspicion , Irwin Winkler Caza de brujas. Espartaco66 se inicia en las minas de Nubia. Spartaco il gladiatore della Tracia, dirigida en por Enrico Vidali y Spartaco, dirigida en por Riccardo Fedra. Esta secuencia fue rodada por Anthony Mann, antes de ser substituido por Stanley Kubrick. Kubrick combina acertadamente las escenas de entrenamiento de los gladiadores con los primeros encuentros, de corte intimista, entre Espartaco y Varinia. El primer contacto entre ambos tiene lugar en las celdas individuales donde los gladiadores pasan la noche.

Deciden divertirse obligando a luchar a muerte a dos parejas de gladiadores; entre ellas Espartaco y Draba. A partir de este momento, se combinan las escenas que describen el periplo de los gladiadores con las escenas situadas en Roma: Su presencia se alterna con planos insertos que muestran al variopinto grupo de gente que integra esta singular comunidad.

Las palabras del poema aluden al hogar que todos ellos deben buscar en un horizonte de libertad, lejos de Roma. Cuando Antonino finaliza Espartaco se levanta con Varinia y le expresa su deseo de alejarle de la lucha. Varinia y un pensativo Espartaco se alejan. Tras ello, se pregunta por su libertad: El discurso marcial y severo de Craso frente a la rigurosa arquitectura romana contrasta con el discurso humanista pronunciado por Espartaco en la serenidad de una noche azul. Tras ello, la batalla.

Las tropas de Espartaco afrontan con entereza el enfrentamiento con las legiones de Craso. Craso protagoniza dos momentos impagables. Y diez mil voces dijeron no. Eso fue lo maravilloso: A Space Odyssey, A Psychological History of the German Film, De hecho, la luz y las sombras son dos de los elementos destacados para definir al cine expresionista: De hecho, otras productoras siguieron la senda de la Universal: El hombre y el monstruo Dr. Como muestra de ello, La humanidad en peligro Them! Por su parte, El enigma de otro mundo The Thing Jorge Luis Borges y Esther Zemborain nos proponen la siguiente respuesta: Ciertos relatos de E.

Wells, cuyos libros tienen mucho de pesadilla. Edgar Allan Poe y Jules Verne Asimismo, Mary Shelley introduce un elemento igualmente interesante, la ciencia como objeto de lo sublime. De entre los diversos relatos que integran la obra destaca el tercero, en el que el robot QT-1, Cutie, se pregunta por su propia existencia y duda de que fueran los hombres sus creadores: Do Androids Dream of Electric Sheep? Moreau The Island of Dr.

En cada uno de estos dominios se definen unas leyes: En su obra asoman la pesadilla y a veces la crueldad, pero ante todo la tristeza. Mil novecientos ochenta y cuatro Nineteen Eighty-four, de George Orwell es el mayor ejemplo de ello. La novela de Orwell ha sido adaptada en dos ocasiones: Sin embargo, su riqueza ha inspirado a otras obras. La vida futura Things to Come, Basada en una novela de H. Como nos informa una voz en off: Desde La guerra de los mundos de H. Invasores de Marte acaba con una sorpresa argumental: Invaders from Mars de Tobe Hooper A Space Odyssey, de Stanley Kubrick.

A Space Odyssey de Carolyn Geduld El enigma de otro mundo The Thing La humanidad en peligro Them! Y no creo que tengamos que esperar mucho. Casualmente descubre algo que le produce una enorme curiosidad: El descubrimiento de vida extraterrestre. A saber, en la novela de Clarke Y, a su vez, es el primer testimonio de vida inteligente fuera del planeta Tierra: Como ya se ha puesto en evidencia, el episodio del T. En otras palabras, el monolito puede ser una especie de aparato de alarma. Y nosotros lo hemos disparado A este respecto John Baxter en su Stanley Kubrick. Las apariciones del monolito en El astronauta David Bowman localiza algo alzado sobre el horizonte: Precisamente, se aleja de las invasiones extraterrestres hostiles en beneficio de otras consideraciones menos belicosas.

Baxter insiste en estas ideas describiendo la coincidencia entre el tema central de El fin de la infancia y de De hecho, en ambas obras se narra el primer encuentro entre el ser humano y una inteligencia de origen extraterrestre y en ambas se especula sobre las consecuencias de este encuentro. Asimismo, este trascendente contacto conduce a un salto evolutivo de la humanidad. Clarke nos presenta paralelamente dos escenarios: II La Edad de Oro. Esta es una idea que recuerda las apariciones del monolito en Advierte en seguida la presencia de seres inteligentes.

El viaje, cabe recordar, es uno de los motivos centrales de El tiempo de prueba ha terminado: En unas pocas escenas Kubrick nos muestra la precaria vida de una tribu de primates: Clarke recibe este revelador apelativo. Cabe recordar que en la novela, Arthur C. Comentario aparte merece la historia elidida: El hallazgo del monolito en la Luna plantea el primer encuentro del hombre con la evidencia de vida inteligente fuera de la Tierra.

De hecho, en la novela de Clarke Todo ello con el objeto de establecer el primer contacto con una inteligencia extraterrestre. Frank Poole se encarga de revisar la unidad, situada en el exterior de la nave. Els arguments universals en el cinema: Tras los arrebatos homicidas de Hal, Bowman decide desconectarlo. Els arguments universals en el cinema. De este modo, sobre el enfrentamiento de Bowman con Hal Michel Ciment nos sugiere: Por lo tanto, fue colocado en la Luna cuando nuestros antepasados eran primitivos monos humanoides [ De este modo, Emilio C.

La libertad despierta la esperanza de poder huir de tanta desgracia. Como muestra de todo ello en ambas obras se debate acerca de la libertad. Siempre mantuvo cierta distancia: La respuesta a las convulsiones del mundo es descorazonadora. Y es lo que debe ser el hombre para el superhombre: La prehistoria en En busca del fuego Quest for Fire, de Jean-Jacques Annaud o en los gloriosos primeros minutos de Desde el romance con el antiguo Egipto de Cecil B. Tolkien el cine se ha interesado por la Edad Media. El signo de la cruz The Sign of the Cross, o Cleopatra. Barry Lyndon de Stanley Kubrick.

John Baxter incide en ello en su biografia de Kubrick: La he escuchado toda con mucho cuidado. Sobre ello, Michel Ciment preguntaba a Kubrick: Innovar es ir hacia delante sin dinamitar el pasado. Los contrabandistas de Moonfleet Moonfleet, de Fritz Lang. La primera secuencia ya es tremendamente reveladora: En cualquier caso, para sorpresa de Jeremy Fox, John vuelve a su lado y esta vez el caballero acepta acogerlo en la que fuera la casa de su familia.

Una plano general nos muestra el cementerio junto a la iglesia en un anochecer dominado por unas amenazadoras nubes de tonos oscuros. El joven John Mohune descubre la oscura guarida de los contrabandistas. El segundo hallazgo de John es tan revelador como el primero: A partir de entonces, los acontecimientos se suceden de un modo apasionante.

Jeremy decide enviar a John y a su pareja Mrs. Por ello, en la playa, Jeremy y sus hombres son objeto de una emboscada perpetrada por el magistrado Maskew. El segundo gran episodio es el que acontece tras el hallazgo del diamante. Ocultando su fatal herida, Jeremy Fox expresa su deseo de partir solo y dejar a John en Inglaterra, como su hombre de confianza: Fritz Lang y Moonfleet. Asimismo, la novela de Falkner incorpora un episodio en Holanda.

Este acto redime, en alguna medida, la actitud precedente de Barry hacia su hijastro y, a su vez, le conduce a la tragedia. A ello no ha sido ajeno el cine. El arte nos propone, desde la complejidad de sus formas, una lectura infinita de sus manifestaciones: Acorazado Potemkin, El Bronenosets Potyomkin, Alexander Nevsky Aleksandr Nevski, Eisenstein y Peter Pavlenko. Charles Rosher, Karl Struss. Apocalipse Now Apocalypse Now, Carmine Coppola, Francis Ford Coppola. Atraco Perfecto The Killing, James Brennan, Jack Brennan. Banderas de nuestros padres Flags of Our Fathers, Barry Lyndon Barry Lyndon, Ramon Novarro, Francis X.

Karl Tunberg, basado en la novela de Lew Wallace. Die Symphonie einer Grosstadt, Blade Runner Blade Runner, Boinas Verdes The Green Berets, Buenas noches y buena suerte Good Night and Good Luck, George Clooney, Grant Heslov. David Strathairn, Robert Downey Jr. Caballero sin espada Mr. Smith Goes to Washington, Terry Gilliam, Terry Jones. Neil Innes, De Wolfe. Freddie Young, Stephen Dade.

Casey Robinson, basado en la novela de Rafael Sabatini. Hal Mohr, Ernest Haller. Nugent, Patrick Ford, basado en una historia de John Ford. Caza de brujas Guilty by Suspicion, Nugent, basado en la novela de Alan LeMay. Chico, El The Kid, Ciudadano Kane Citizen Kane, Waldemar Young, Vincent Lawrence. Colina de los diablos de acero, La Men in War, Menno Meyjes, basado en la novela de Alice Walker.

Con destino a la Luna Destination: Rip Van Ronkel, Robert A. Contrabandistas de Moonfleet, Los Moonfleet, Corazones del mundo Hearts of the World, Cortina rasgada Torn Curtain, Cricket on the Hearth, The Cruzadas, Las The Crusades, Cuando los mundos chocan When Worlds Collide, Culpa ajena, La Broken Blossoms, Cumbres borrascosas Wuthering Heights, Demetrius y los gladiadores Demetrius and the Gladiators, Philip Dunne, basado en personajes creados por Lloyd C.

Douglas en The Robe. Deseos Humanos Human Desire, Desmontando a Harry Deconstructing Harry, Destino Budapest Assignment-Paris, Deux orphelines, Les Diablo sobre ruedas, El Duel, Richard Matheson, basado en un relato de Matheson. Diez mandamientos, Los The Ten Commandments, Loyal Griggs, John F. Wallace Kelley, Peverell Marley. Diligencia, La Stagecoach, Doctor Frankenstein, El Frankenstein, Doctor Mabuse, El Dr.

Mabuse, der Spieler, Gaston de Tolignac, J. Stanley Kubrick, Arthur C. Geoffrey Unsworth, John Alcott. Due orfanelli, I En busca del fuego Quest for Fire, Everett McGill, Ron Perlman. Encubridora Rancho Notorius, Encuentros en la tercera fase Close Encounters of the Third Kind, James Cagney, Jean Harlow.

Enigma de otro mundo, El The Thing Christian Nyby, Howard Hawks. Enrique V Henry V, Laurence Olivier, Reginald Beck. Enviado especial Foreign Correspondent, Dalton Trumbo, basado en la novela de Howard Fast. Rusell Metty, Clifford Stine. Fritz Lang, Thea von Harbou. Stellan Rye y Paul Wegener. Eva al desnudo All About Eve, Dalton Trumbo, basado en la novela de Leon Uris. Fahrenheit Fahrenheit , Fear on Trial Dudley Nichols, Hagar Wilde, basado en una historia de Wilde.

Flecha rota Broken Arrow, Forajido, El The Outlaw, Howard Hughes, Howard Hawks. Fort Apache Fort Apache, Nugent, basado en Massacre de James Warner Bellah. Fortaleza escondida, La Kakuhi toride no san-akunin, Carl Mayer, Marion Orth. Anthony Hinds, basado en los personajes creados por Mary Shelley. Frankenstein y el monstruo del infierno Frankenstein and the Monster from Hell, Der Triumph eines Genies. Carl Mayer, Hans Janowitz. Garras humanas The Unknown, Tod Browning, Waldemar Young. Gatopardo, El Il Gattopardo, Hans Zimmer, Lisa Gerrard.

Gran combate, El Cheyenne Autumn, Webb, basado en la novela de Maurice Sandoz.

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Gran desfile, El The Big Parade, Harry Behn, basado en un argumento de Lawrence Stallings. William Axt, David Mendoza. Gran dictador, El The Great Dictator, Rollie Totheroh, Karl Struss. Burnett, basado en la obra de Paul Brickhill. Great Train Robbery, The Grupo Salvaje The Wild Bunch, Guerra de los mundos, La The War of the Worlds, Alan Dent, basado en la obra de teatro de William Shakespeare. Hampa dorada Little Caesar, Erno Rapee, Leo F.

Robinson, Douglas Fairbanks Jr.

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Hombre atrapado, El Man Hunt, Hombre invisible, El The Invisible Man, Hombre y el monstruo, El Dr. Hyde de Robert L. Humanidad en peligro, La Them! Hora final, La On the Beach, Giuseppe Rotunno, Daniel Fapp. I Married a Communist George y George F. Richard Matheson, basado en su novela The Shrinking Man.

Fred Carling, Elliot Lawrence. Independence Day Independence Day, Dean Devlin, Roland Emmerich. Billy Bitzer, Karl Brown. Joseph Carl Breil, D. Invasores de Marte Invaders from Mars, Isla de las almas perdidas, La Island of Lost Souls, Jan Reed, Beverley Cross. Juan Nadie Meet John Doe, Judith de Bethulia Judith of Bethulia, Blanche Sweet, Henry B.

Mankiewicz, basado en la obra de teatro de William Shakespeare. Harry Stradling, Louis Page. King Kong King Kong, Cooper y Edgar Wallace. Eddie Linden, Vernon Walker, J. Ben Hecht, Robert N. Lee, George Marion Jr. Scott Fitzgerald, David O. Selznick, basado en la novela de Margaret Mitchell. Vladimir Nabokov, basado en su novela Lolita. Luces de la ciudad City Lights, Fritz Arno Wagner, Gustav Rathje.

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Madame Du Barry Victor Fleming, King Vidor. Jimmy Sangster, basado en la novela de Mary Shelley. James Ashmore Creelman, basado en una historia de Richard Connell. Devereaux Jennings, Bert Haines. Marca del fuego, La The Cheat, Marnie, la ladrona Marnie, Jay Presson Allen, basado en la novela de Winston Graham.

Matrix The Matrix, Larry y Andy Wachowski. Karl Freund, Gunther Rittau. The Eurythmics, Dominic Muldowney. Ministerio del miedo, El The Ministry of Fear, Minority Report Minority Report, Misterio de un alma, El Geheimnisse Einer Seele, Momia, La The Mummy, Monstruo de tiempos remotos, El The Beast from Mujer del cuadro, La The Woman in the Window, Miller, basado en la novela de Graham Greene. Thea von Harbou, Fritz Lang. It does not concern the functioning of rhetor- ical methods themselves.

As a human action, it is at the same time a conscious and free action and thus it has moral relevance. The nobleness of the speaker in the con- text of the applicability of rhetoric consists in the fact that the speaker respects the ends of persuasion connected with the kind of recipient. For the rhe- torical method is related to the communication situation. The method is developed by someone, for someone and for the sake of something. That is why the peripatetic tradition indicates an interrelated set of fac- tors: Against such a communicative background, one may distinguish three detailed teleological ends essen- tial for the applicability of rhetoric: They are inherently connected with persuasive acts of speech: Due to the auditor receiving political, judicial or educational content, there is a distinction into deliberative, judicial, and epideictic rhetoric.

There are three more specific ends of rhetoric connected with the three basic types of auditors. Due to the communicative character of rhetoric, these ends are achieved against the back- ground of the relation to the subject of the speech, referring to the decisions made by the auditor. Deliberative rhetoric is speech or writing that attempts to persuade an audi- ence to take or not to take some action.

The specific end of this rhetorical genre is good. Judicial rhetoric is speech or writing that considers the justice or injustice of a certain charge or accusation. Epideictic rhetoric is speech or writing that praises enco- mium or blames invective. Persuasion in rhetoric happens because of a specific end: Thus, the specific nature of the end of persuasion is taken into account. Perceiving the end against the background of the subject of persuasion allows one to develop a method.

The method that determines the applicability of rheto- ric occurs in the tradition of peripatetic rhetoric in a non-autonomous way, but is close- ly related to the end and to the subject of speech. Essays on Plato and Aristotle. Oxford University Press, Editio 2 quam curavit O.

Harvard University Press, Translated by William Rhys Roberts. In The Works of Aristotle, vol. Edited by William D. Edited by William M. University of California Press, Ed- ited by Robert J. Southern Illinois University Press, He also has spent much his research and publishing on the contested boundaries between scientific psychology and neoscholastic rational psychology. Contested Boundaries Cambridge, UK: Cambridge University Press, Mer- cier was appointed in by Leo XIII to head the Institut Superior de Philosophie at the University of Louvain to engage in an effort to inte- grate the findings of natural science with Thomistic thought, and Mer- cier was most committed to integrating Thomistic rational psychology with the emerging science of experimental school of psychology found- ed by Wilhelm Wundt.

Descartes, Locke, Berkeley, and most of all Immanuel Kant. As a physiologist, he is a Kantian idealist who does not exclude a certain of type realism. The world is only made up of our representations and when at last he asks himself what the psychology of the future might be and ought to be, he lays upon it this condition—that it is never to contradict the ideological and critical theory to which he is invio- lably true.

Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction But the concrete data of experience imply two inseparable but distinct elements: The subjective point of view is that of the natural sciences. Thus psychology is, by definition, the strictly immediate science of the concrete data of consciousness. The intention of neoscholastic psychology was rooted in the desire to blend the faculties of the soul with experimental testing methodology. We should love science and cultivate it in our schools of philos- ophy more energetically than ever. The Aristotelian philosophy lends itself better than any other to the interpretation of the facts of experimental psychology.

Aristotelian animism, which connects psychology with biology, is the only plausible meta- physical conclusion to be drawn from experimental psychology. On the other hand, if the soul be nothing but mind, if it sub- sists of itself independently of the living body, and is directly and solely observable through consciousness, a laboratory of experi- mental psychology becomes inconceivable, for it presupposes a claim to make the soul the subject of experimentation and to weigh it and test its forces, etc.

But if with, Aristotle and all the teachers of the School, we admit that man is a composite substance made up of matter and an immaterial soul that his higher functions are really dependent upon his lower functions, that not one of his inward acts is with- 4 Ibid. William McVey out its physical correlative, not one of his volitions without its representations, not one of his volitions without sensible emo- tion, at once concrete phenomenon presented to consciousness gets the note of a combination which is both psychological and physiological. It depends both upon conscious introspection and upon biological and physiological observation.

What this meant in practice was chiefly a repeated critique of the inadequate philosophical bases of psychology and reinterpreta- tion of research along Neoscholastic lines. Synthesis existed as an ideal, one that proved elusive to actualize. After Vatican Two to present Kugelmann documents that Catholic philosophy is no longer Thomistic, and Catholic psychology is no longer neoscholastic rational psychology. Catholic psychology was influenced by continental psy- chology and moved to a synthesis with existential phenomenology, psy- 5 Ibid.

Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction choanalysis, and humanistic psychology. Catholic psychology moved from a strong neoscholastic foundation of principles and faculties of the soul to a Thomistic pursuit of a dynamic personal self. After Vatican Two, Thomistic philosophy is no longer the official philosophical foundation of Catholicism, and the search is on for a new foundation. Catholic psychologists look for the foundation in the wave of scientific psychology.

Scientific empirical psychology is no longer interested in the faculties of the soul and especially the nature of the internal senses. Catholic philosophical and practical psychology becomes engaged in the pursuit of a humanistic personality integration methodology. Major mistakes were made in Period One and Two. Period One attempted the synthesis with the faculties of the soul and mostly scien- tific experimental psychology. Period Two attempted to redefine the soul as a process of introspective consciousness, personal identity, and discovery of Dasein.

I argue that we are coming into a Period Three: In a third period, Thomistic psychology breaks cleanly from the synthesis with experimental measurement psychology and phenomeno- logical epoche, i. William McVey organizer of personal and communal identity and habits of behavioral activity. One of the most interesting domains of such investigations has been in the field of anthropological linguistics surrounding the problems of pidginization and creolization. Both refer to lan- guages at the boundary between groups. A pidgin is a simplified form of communication that is not a full-fledged language, whereas creole is a language, for example, Modern English be- gan as a creole between Norman French and Anglo-Saxon.

Peter Galison provides an example of a era textbook in quantum mechanics that attempts to create a stable pidgin language for an audience outside the subculture of theorist that is for the subcul- ture of experimentalist in physics. Note, the places were the exchanges occurred were journals, university departments, and professional organizations, how- ever, conferences are probably the closest analog to intercultural trad- ing zones, as people from various discipline and countries gather to exchange ideas.

Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction change with religious communities and traditions. Yet in theoretical and applied areas of psychology, there has been lively interest in the boundaries, and much interest in what the other side has. In these trading zones, there are many crossings and exchanges, yet Thomistic psychology must exercise serious caution in a trading zone exchanges.

Without a soul, psychology is like a temple without a deity or a home without a family spirit. It is difficult to see, then, how the investigator can avoid assuming some definite philosophic at- titude toward the subject matter which he is studying. In this case, the subject matter is man, regarding whom there can be but only one satisfactory attitude. It is the position which recognizes in every human being, regardless of race or age, a creature pos- sessed of soul and body; a cosmic entity made out of spirit and matter, an organism quickened with a principle of rational life; a corporeal substance that not only vegetates with plants and sens- es with the animals but also, and more importantly, reflects on its 10 Ibid.

The MacMillan Company, William McVey own intellectual nature and stretches out, by its faculty of divine love, toward a Good that is supremely perfect. I define Period Three as really beginning in with Donald O. In , the term became a recognized designation for a subfield St.

Neuropsychology aided by advanced brain scan- 13 Ibid. Hebb, The Organization of Behavior: A Neuropsychological Theory New York: John Wiley and Sons, Inc. University of Chicago Press, Neuropsychology has become confident that a new age of human psychology is here because we can study neural networks by means of various extremely advanced methods of brain imaging. Neuropsychology of the present, in a way, is a return to the Re- naissance science that began to explain many aspects of the world in purely physical terms, e.

Descartes was a contributor to this movement. He expanded the concept of involuntary behavior to include the behavior of all non-human animals and some of the behav- ior of humans. Involuntary behavior consisted of automatic, relatively simple motions: University Press, , Thus, the ultimate cause of involuntary human behav- ior was placed by Descartes inside the behaving person, directly know- able by that person but not observable by anyone else.

LOSNE says that our sensa- tions, perceptions, thought, and so on, have no qualities in common with things in the world, but serve only as arbitrary signs or markers or representations of objects. They were joining forces to fight vitalism, the view that life involves forces other than those found in the interaction of inorganic bodies. Appleton—Century—Crofts, , How our minds, manage this construction became the business of all psychology for the next hundred years and of non-behavioristic psychology, even up today.

The neural identity theory neatly sepa- rates the mental from the conscious and opens psychological investiga- tion to methods other than conscious introspection. As Howard Rachlin suggests, The project of modern neural identity theory may be likened to the study of an unknown computer-neuroscientists opening it up 20 Ibid. William McVey in an attempt to discover its hardware, psychologists operating its keys and mouse and observing the results on its screens in an at- tempt to discover its program.

For example, in his classic text book of , Principles of Psychology, Francis L. Harmon writes in the introduction: The psychologist observes, describes, and classifies; then at- tempts to organize his data and to formulate hypotheses and laws of nature. This constitutes the first step in psychology; because it is based upon the actual experience of mental phenomenal or empirical psychology.

The second phase of psychological investigation empha- sizes the exercise of reasoning rather than direct observation. Ra- tional psychology, as the study is called, is concerned with the nature of the mind. Starting with the conclusions established through observation, the inquirer applies these conclusions to the solution of such problems as attributes of the soul, its union with the body, the nature of intellectual activity and freedom of the will.

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Although both observation and reasoning necessarily play a part in rational as well as empirical psychology, the ultimate test of the latter is the adequacy of observation; of the former, logi- cality of inference—presupposing, of course, that the data have been noted accurately and completely. In practice it is a mistake to attempt too sharp a separation between empirical and rational psychology.

Knowledge of the one is but a stepping stone to an understanding of the other. If psychology is to be called the study of human nature, this study must be carried through to its completion, which, as we have re- marked, involves the recognition of the soul itself as the final an- imating principle of human life. Thus, while the emphasis in this book will be primarily upon the observation of mental life as 24 Ibid. Harmon, and the period one tradition, assume the synthesis is pos- sible based on an inevitable and emerging empirical rational meta- psychology. More specifically, note should be made that it is really a synthesis with the principles and methods of nineteenth-century exper- imental psychology.

In the nineteenth-century neoscholastic period, the boundaries are clearly defined based on the superseding boundary. It is the issue of the soul as Kugelmann ex- plains: The Neoscholastic solution to the problem of science and reli- gion lay in granting science its proper autonomy and situating it within a hierarchy of knowledge.

At the summit gained by hu- man reason unaided by Divine Revelation lay metaphysics, 25 Francis L. Harmon, Principles of Psychology Milwaukee: The Bruce Publishing Company, , 5. William McVey which studies the ultimate causes of things. This partitioning and hierarchical arrangement gave room for scientific psychology to develop. The nature of the human soul, however, remained both the pole star and a stumbling block for Neoscholastic psycholo- gists. Notably, in terms of the boundaries between Catholics and psychology, neoscholastic considerations of the soul changed as well.

Catholic psychologists, drawing on Jung and others still explicit- ly spoke of the soul, for the most part the discourse changed to the person, the self, the I-Thou relationship, and concepts such as existence and Dasein. These concepts, while still keeping psy- chologists focused on the uniquely human aspects of psychology and thus countering reductionistic tendencies, do not have the theological denotations that soul carries.

They thus fostered the development of a psychology that deals with religious and spiritual aspects of life without being tied to a specific religious tradition as was Neoscholasticism. While psychology and reli- gion remained knotted together in many ways, the soul as a stumbling block was removed along with Neoscholasticism. Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction active within the organism?

But we must observe that the nobler a form is, the more it rises above corporeal matter, the less it is merged in matter, and the more it excels matter by its power and its operation; hence we find that the form of a mixed body has another operation not caused by its elemental qualities. And the higher we advance in the nobility of forms the more we find that the power of the form excels elementary matter; as the vegetative soul excels the form of the metal, and the sensitive soul excels the vegetative soul. Now the human soul is the highest and noblest of forms.

Where- fore it excels corporeal matter in its power by the fact that it has an operation and a power in which corporeal matter has no share whatever. The power is called intellect. We could say that we are interested in learning and borrowing for the sake of problem solving within com- plementary disciplines. The initial idea of a trading zone relationship 28 Boring, A History of Experimental Psychology, Fathers of the Eng- lish Dominican Province Benziger, He soon started to realize that scientific psy- chology was not providing answers to fundamental questions about the pursuit of truth, moral good, education, political order, and the nature of human happiness.

Consequently, he turned to classical philosophy, par- ticularly common-sense realism. This transition is obvious in Intellect: Mind over Matter where he treats the primary obstacle between classi- cal metaphysics and postmodern scientific psychology: Since plants are living organisms, they too, have souls, conferring on them the vegetative powers of nourishment, growth, and reproduction.

An- imals have souls that confer upon them additional powers—the powers of sense, of appetite or desire, and of locomotion. In ad- dition to endowing man with all the vital powers possessed by plants and other animals, the human soul gives man his distinc- tive power of conceptual thought, the power of judging and rea- soning and the power of free choices. Mind over Matter New York: Macmillan Publishing Company, Mind over Matter is vitally important in the confrontation between metaphys- ics and scientific neuropsychology.

He develops a metaphysical defense of the dematerialized nature of a human being based on a philosophical psy- chology of methodological behaviorism. I will try to explain at length why like behaviorists of this centu- ry, beginning with John B. Watson, I reject the whole tradition of introspective psychology that had its beginnings in early modern times with Thomas Hobbes and John Locke. If the supposed introspectively observed contents of the mind—its percepts, memories, images, and thoughts, concepts, or ideas—called at- tention to themselves, they would necessarily distract our atten- tion from the objects that we consciously experience.

If they drew attention to themselves exclusively, such attention would exclude those objects entirely from our conscious experience. Private are all bodily feelings and emotions— feelings of pleasure and pain, of hunger and thirst, of fear and anger. These private objects of consciousness belong exclusively in the experience of this individual or that. Public are the objects that we and others apprehend in common and being the same ob- jects experienced by two or more individuals can be talked about by them. This distinction between public and private objects of our conscious experience calls for a parallel distinction between two kinds of mental processes: The affects are directly experienced bodily feelings and emotions.

They are always that which we experience, never that by which we experi- ence something. In sharp contrast, cognitions-perceptions, mem- 32 Ibid. William McVey ories, imaginations, and thoughts are always that by which we experience the objects they make present to our minds.

They are never the experienced objects themselves, never that which is apprehended by the mind. In denying an introspective awareness of the cognitive contents of the mind, I would describe myself as a methodologi- cal behaviorist. I agree with Professor John B. Watson that, apart from subjectively experience bodily feelings, the contents of the mind cannot be introspectively observed. At the same time, I dis- agree with his metaphysical materialism—his assertions that only bodies, and their motions exist and his denial that anything men- tal exist.

To be a methodological, but not materialistic, behaviorist is to take the position that whatever can be said about the mind and its contents, or its processes and products, neither of which can be directly observed must be inferred from behavior that is directly observed. From the observable fact that you and I are discussing a painting on the wall, I need not infer that each of us is perceiving it, for that is an act of our minds that each of us can introspectively observe. But I must infer that there is in my mind a percept—product of our acts of perceiving that by which the painting has become an object we can discuss with one another.

That is the first inference I must make as a methodological behaviorist. A second inference is that each of us, being reflex- ively aware of the acts of his or her own mind, can infer that minds have certain generic powers and also as many different specific powers as there are distinct types of mental acts that we are able to perform. On what basis do we distinguish the diverse powers of our mind or the diverse acts that are the basis of infer- ring the existence of these powers? Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction his apologetics of insufficiency.

The basic argument is that the brain is necessary for the understanding of the human intellect, but it is not suf- ficient. The argument then reaches its conclusion in a first principle of an Aristotelian-Thomistic first principle of behavioral psychology. Our concepts are universal in their signification of objects that are kinds of classes of things rather than individuals that are par- ticular instances of these classes or kinds. Since they have uni- versality, they cannot exist in our minds.

They are there as acts of our intellectual power. Hence that power must be an immaterial power, not one embodied in a material organ such as the brain. Consequently, we have a first principle for an Aristotelian- Thomistic science of human behavior. The action of the brain, therefore, cannot be the sufficient condition of conceptual thought, though it may still be a neces- sary condition thereof, insofar as the exercise of our power of conceptual thought depends on the exercise of our powers of per- ception, memory, and imaginations which are corporeal powers embodied in our sense organs and brain.

He constructs Teleological Behaviorism based on an Aristotelian psychology that the mind is behavior on a higher level of abstrac- tion. The mind stands to behavior as a more abstract pattern such as a dance stands to its particular elements steps of a 35 Ibid. For Aristotle the more abstract pattern is what he called the final cause of its components; that is, the mind is a final cause of behavior.

Final causes answer the question: Why did this or that action occur? Why did you take that step? Because I was doing that dance. Our more familiar efficient causes are an- swers to the question: How did this or that occur? A science of final causes is called a teleological science. We refer to these stimuli as discriminative stimuli: Tel- 36 Rachlin, The Escape of the Mind, Freeman and Company, , Cornell University Press, , Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction eological Behaviorism TB is quite different than the Skinnerian school of stimuli, response and operant behavior based on classification of behavior in terms of classical and instrumental conditioning.

Skinnerian Radical Behavioral Model: Four basic kinds negative reinforcement Instrumental conditioning is classified by the consequences of a specific act. For exam- ple, if a specific act is followed by the presentation of a pleasant stimulus a reward , the instrumental conditioning is classified as positive-reinforcement conditioning. The process of actions is as follows: The combined images are reflected upon by thought and the person engages in thoughtful i. Aristotle believed that animals other than humans are not capable of rational thought. However, because all animals in- cluding humans have sensitive souls, all are capable of a differ- ent kind of movement-passions.

For him a man can- not just feel passionate, he has to be passionate. When the form of an object of the body, it interacts with the soul. At that point the form of the object can be in harmony with the form of the soul or out of harmony with the form of the soul much as a square peg is in harmony with a square hole and a round peg with a round hole. Pleasure in turn implies the existence of a desire to move towards the object, and the de- sire implies the occurrence of the movement itself.

Freeman and Company, , — The World Passions The Person the movement toward object form in harmony pleasuree ddesiree with soul object medium form out of harmony painnn ddesiree with soul the movement away from object It seems to hold that the mind must be inside the body and controlling it, as a driver controls the motion of a car. The reason for the confusion is that for modern science a cause is usually what Aristotle called effi- cient cause. Randall, Aristotle New York: Columbia University Press, , William McVey Radical Skinnerian efficient causality behaviorism uses a narrow classification of environment or behavior.

The belief that complex pro- cesses, whether mental or behavioral, may be explained in terms of small units and rules for their combination. Whereas, Teleological Be- haviorism uses a broad classification of environment or behavior. The belief that stimuli or responses broadly classified may be lawfully de- scribed without reference to smaller units: From the viewpoint of TB, introspective reports are parts of patterns of overt behavior that can be explained, like any other such patterns, in terms of contingencies of reinforce- ment.

However, TB does deny that such events occur inside the organism and are available to the organism alone. We could also refer to it as Thomistic rational behavioral psy- chology which is different than cognitive behavioral psychology. Main- ly, cognitive psychologists differ in that their aim is to use their obser- vations to discover the internal computer-like mechanism underlying behavior; behavioral psychologists attempt to explain behavior in its own terms.

Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction the intellect desires the truth of things i. Consequently, we agree that the proper operation of the intellect is to know, and the proper op- eration is to know the truth. Therefore, the intellect rational thought has three proper operations: In Figure 2, we learned that an Aristotelian-Thomistic behavioral construct is about the nature and operation of desire.

Furthermore, it is of the nature of the will to desire the good and move forward see Fig- ure 2: The will is a ration- al appetite. It is moved by the good, desires the good and rests in the good. It is not domineering as an imposition or commanding action of something to be done or resisted. It is absolutely incorrect to say that the intellect perceives the good and the will chooses it.

The will never, never chooses anything without the combined operation of the intellect. The proper operation of the will is to desire and to delight. We turn now to the work of Peter A. Nevertheless, at the risk of over simplifica- tion, I find one of its most fascinating achievements is that he can be read and comprehended on four levels of Thomistic inquiry: Redpath, The Moral Psychology of St.

An Introduction to Ragamuffin Ethics St. William McVey flourishing; 3 It is an organizational psychology about the nature and path to organizational excellence; and 4 Redpath, similar to Howard Rachlin, is a teleological behaviorist. Although it is not one of the glaring purposes of his book, there we can discover Redpath the Aristotelian-Thomistic Teleological Or- ganizational Behaviorist. We can give, however, some crucial examples from Chapter 15 of common behavioral principles. Citing Aristotle and Aquinas, Redpath: For instance, a contemporary family buying a house may calculate very carefully whether the house is affordable, well built, resalable, and energy efficient.

These calculations seem to make buying the house an action. However, the information that is put into the calculations the wording of the advertisement, the claims of the seller, the off-the-wall estimates of resale value, the rejection of 46 Ibid. Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction more practical but less physically attractive alternatives may reveal to an observer a large element of passionate behavior. If we do the very action we say is evil, we encourage by example more than we restrain by words and arguments.

They maintain that all of us incline to choose the object of human actions as it appears good to us. It may be argued that a person can have both insight and outsight to different degrees and that we are creating a false dichotomy between them. From a teleological viewpoint, attributing some specific act to an internal cognition or emotion apparent insight is actually attributing that act to a temporally extended pattern of interaction with the environment actual insight.

There is only one thing to explain, not two things. For the teleological behaviorist, cognitions and emotions are such patterns and not internal events at all. From the teleological perspective, it is a myth to think that we necessarily know ourselves better than the people who observe us, especially the significant people in our lives.

See also above, note 43, overt behavior extended patterns over periods of time. Even in wicked men some desire for real good might still be probable because even in them some natural inclination to real good still remains and tends by nature to be desired as a real hu- man good. Just as virtue improves, strengthens, perfects more intensely and unifies and harmonizes a natural composite whole a real nature , moral virtue improves, strengthens, and more intensely unifies a human composite with qualitatively greater, more intense, and unbreakable strength of organizational unity and action.

For example, the extremes of rashness and cowardice are resolved by courage. The extremes of surliness of obsequiousness are resolved by friendliness. Similarly, justice is a mean between too much for one person and too much for another. For example, two people may perform the same just act say the storekeeper who returns an overpayment to a customer , both acts are not necessarily just.

To be just, the act has to appear in the context of a series of other acts that form a pattern or habit. A particular act done merely to win praise as determined by other acts in the pattern , or in the context of a promotional campaign, or by compulsion, or by accident, would 50 Redpath, The Moral Psychology of St. Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction not be just—no matter how closely it resembled a particular act within a just pattern.

It exists in the present moment, in a doing now, not in an approach to a doing, almost a doing, now. Because gen- eration motion presupposes exists in the genus of relation, and relation presupposes the existence of terms, of limits, boundaries a starting point and an end point extremes existing within the genus , pleasure is not some indeterminate process of generation.

Generation is no indeterminate process. Generation, motion, exists within a genus, proceeds from a definite relation as from a proximate first principle! The indeterminate, chance, generates nothing! Since the terms of its relation regarding what is the subject that is coming to be and what this subject is going to be, its potency as a subject an organization, or composite whole is determinate, so is its external stimulus or formal object.

Motion, change, does not just happen by chance. For the behaving person they serve as signals for valuable behavioral patterns. The actor who acts one way while on the stage and another way off the stage is responding in complex ways to two complex sets of discrim- inative stimuli. Good actors are able to turn on and off entire personalities that is, behavioral patterns in different situations 51 Rachlin, The Escape of the Mind, — William McVey as one or another situation presents itself.

We have to work with what we are given. Thomas says, the act of building naturally intends, through completion of its final act, to finish in the last act what it first intends: The builder builds the house by means of, through, a multitude of ordered an ordered multitude being a number of imperfect, incomplete acts motions. Since all these incomplete acts are ordered toward essentially and successively related to one final act the finished house , these incomplete acts are processes, parts, of the whole act, one generic act, of building a house.

That is, the entire sequence of actions—the pattern of actions—is the cause of each individual component of the pattern of actions. From the wide view, the relationship the contingency between bat buying and baseball playing is the final cause of the increase in bat buying. The wide view alters the traditional concept of reinforcement in a subtle way. From the wide view, the reinforcer the cause of the bat buying is no longer just playing baseball but is the more abstract relationship between buying a bat and playing baseball.

Thus, with the wider view, in order to determine the final cause of bat buying, it is not necessary to find a reinforcer for each instance of bat buying; the overall contingency of baseball playing on bat buying is both necessary and sufficient to count as a cause.

When no particular event, such as a baseball game, follows a given act, such as 53 Rachlin, The Escape of the Mind, and It is not necessary, for example, to suppose that after each dessert refusal the dieter inwardly pats herself on the back; the overall relation- ship between dessert refusals and weight hence social approval, better health, job performance, etc.

The effects of a wide final cause are intrinsic to their cause, the effects of a narrow final cause are extrinsic to their cause. To take another baseball example, running bases is intrinsic to playing baseball, whereas buying a bat is extrinsic to playing baseball. From both wide and narrow views, playing baseball may be a final cause: From the wide view, playing baseball is a final cause of running bases; from the narrow view, playing baseball is a final cause of buying a bat.

Contested Boundaries that between and the symbolic beginning of both neoscholastic rational psychology and the Thomistic revival and , the year the Second Vatican Council ended Catholic philosophy was not officially Thomistic. By the end of Vatican II, the opening appeared for other types of philosophizing, including phe- nomenology.

William McVey What Kugelmann, however, fails to treat in his work is that Moore and the members of the ACPA, as they rejected Thomistic rational psychology as foundational for Catholic psychology, did adhere to one way of studying psychology, i. For example, Thomas Moore, an M. He was both respected in neoscholastic and academic psychological circles. He was most known for his classic work Cognitive Psychology57 that received significant scientific atten- tion.

He marked the beginning of the movement toward cognitive psychology with his theory of meaning as a mental structure different from sensations, images and feelings, the product of mental function of perception, which occurs outside of consciousness. Moore argued that meaning is a mental act and has sensory qualities, consequently he rejected the Thomistic concept of phantasm. The paths cutting through the borderland between psychology and Catholicism are many.

What we have seen has dispelled any 57 Thomas V. Moore, Cognitive Psychology Philadelphia: From the Standpoint of a Thomist New York: Macmillan, , Aristotelian-Thomistic Teleological Behavioral Psychology Reconstruction notion of a rigid boundary or even of merely opposing forces. However conceived, the center of this paradoxical discipline is the soul. To think anew the possibilities for moving within the boundaries established between psychology and Catholic thought and life, for this ressourcement, we shall need some new—and old—categories.

The most significant of these is the soul. So it is wrong to say that the soul was merely a discarded category in modern psychology. That was not the case with the soul in the pre-modern world, where the soul had center stage. Thomistic psychology is boldly and confidently a return to the premodern Aristotelian-Thomistic soul. More so, it is a return to an Aristotelian-Thomistic metaphysics of hu- man organizational behavior and a faculty teleological behavioral psy- chology of the soul. The argument has been made that Thomistic rational psychology discovers a highly compatible trading zone exchange with Aristotelian Teleological Behaviorism.

As a matter of fact, ATTB, as presented in this essay, allows for the reconstruction of scientific behavioral psychology based on the five above ATTB principles: Therefore, I propose we should not think in terms of an emerging neo-Thomistic rational psychology. We should think in terms of a third period, a period of construction of an Aristotelian-Thomistic Teleolog- 59 Kugelmann, Psychology and Catholicism, and William McVey ical psychology.

I suggest that we avoid the terminology of neo- scholastic rational psychology because of its failure to understand the relationship between the faculties of the soul and teleological behavior. In this age of neuropsychology, cognitive psychology, personality theory, phenomenology, and positive psychology, etc. Mental life is not opaque or vague; it is not mere interpretations. It examines the development of Catholic psychology as a history of defining boundaries within scientific empirical psychology from to the present.

The author divides the historical period into three periods: Neoscholastic Rational Psychology — ; Two: The essay examines the development of Neoscholastic rational psychology as a response to modernist experimental psychology. The neoscholastic movement approached the new discipline of empirical, as opposed to rational, psychology with the firm conviction in the formulation of a meta-psychology, based on a Thomistic metaphysics that would allow for an eventual synthesis of rational and empirical psychology.

However, a syn- thesis with empirical psychology never came to realization, mainly over the issue of the faculties of the soul as foundational for a science of human behavior. The author argues that, even to the present day, the best approach to entering into a trading zone transi- tional genus with the principles and methods of scientific psychology is by avoiding all expressions of past, present, and future introspective psychology and brain mentalism, and turning to a synthesis with teleological behavioral principles and Aristotelian- Thomistic faculties of the soul psychology.

KEYWORDS rational psychology, teleological behaviorism, trading zone, introspection, experimental psychology, behavioral reconstruction, identity theory, pleasure and passionate behav- ior, overt behavior, insight-outsight behavior, habits of behavioral intensity, discrimina- tive stimulus, narrow behavioral causality, wide behavioral causality.

Boring, A History of Experimental Psychology. From the Standpoint of a Thomist. Brennan, Robert Edward, O. A Philosophical Analysis of the Nature of Man. The Bruce Publishing Com- pany, The Organization of Behavior: The Origins of Contemporary Psychology.

Thomas and Modern Thought. Introduction to Modern Behaviorism. Freeman and Company, Judgment, Decision, and Choice: The Escape of the Mind. Columbia University Press, The Moral Psychology of St. An Introduction to Ragamuffin Ethics. Translated by Fathers of the English Domini- can Province. Editori di San Tommaso, , — Ahora bien, toda esencia o quididad puede ser entendida sin que se entienda algo acerca de su ser: Quicquid enim non est de intellectu essentie vel quiditatis, hoc est adveniens extra et faciens compositionem cum essentia, quia nulla essentia sine hiis que sunt partes essentie intelligi potest.

Omnis autem essentia vel quiditas potest intelligi sine hoc quod aliquid intelligatur de esse suo: Geiger, y muchos otros, sucesivamente. En palabras de C. Ma- rietti, , En efecto, como afirma J. Vrin, , A Speculative Quarterly Review 43 Vrin, [] , Por su parte, S. Bompiani, , Oxford Uni- versity Press, , Whether or not [essence and its existence] are really distinct in the thing, is not as yet known and remains an open question. De donde es necesario que toda cosa, cuyo ser es distinto de su naturaleza, obtenga el ser de otro.

Non autem potest esse quod ipsum esse sit causatum ab ipsa forma vel quiditate rei, dico sicut a causa efficiente, quia sic aliqua res esset sui ipsius causa et aliqua res seipsam in esse produceret: Ergo oportet quod omnis talis res, cuius esse est aliud quam natura sua habeat esse ab alio. Owens, se ha- ce imprescindible completar la tercera fase: Si autem ponatur aliqua res, quae sit esse tantum, ita ut ipsum esse sit subsistens, hoc esse non recipiet additionem differentie, quia iam non esset esse tantum, sed esse et praeter hoc forma aliqua; et multo minus reciperet additionem materie, quia iam esset esse non subsistens sed materiale.

Unde relinquitur quod talis res, quae sit suum esse, non potest esse nisi una. A Speculative Quarterly Review 45 The argument has prov- en that the first efficient cause is being only. That means, its nature or quiddity is to be. Being, accordingly, has been established as a real nature. It can no longer be considered just a way of looking at things, a frame of reference, an empty concept, a concept with- out a real object.

It is a real nature in itself. It is to prove that being is subsistent in its primary instance, that the nature of the primary instance is being and only being. From the concept of really distinct existence the reasoning pro- jected in Fr. Catho- lic University of America Press, , On the contrary, he reasons from the impossibility in the conceptual order of there being more than one entity in which essence and esse are identical to impossibility in actuality of there actually being more than one entity in which essence and esse are identical.

The procedure suggested by my interpretation is diametrically opposed to that involved in the ontolog- ical argument. But have we comparable knowledge that the being we encounter in observable things is a nature or essence? We are aware that the person in front of us, the person with whom we are talking, exists in the real world. We have never had positive knowledge of that type in regard to the phoenix. Through these judgments we see that being is notably distinct from non-being. But is that enough to show us that being is a nature?

We have no original concept of it [being]. It is not known to us immediately as a nature. The real distinction between a thing and its being cannot be visualized. It cannot be intuited. As a nature, being is God. The being that is immediately known in creatures, then, cannot be a nature. It is not something that can be known in the way natures are grasped, that is, through conceptualization. But as known through judgment it may be traced by demonstrative reasoning to its first cause, where it is subsistent and in consequence a nature. Ver espe- cialmente la nota 56 de nuestro trabajo.

The ground is now the positive nature of being. For him subsistent existence was the God of Abraham, and mixture of the divine nature with any finite nature would be unthinkable. When participated naturally or supernaturally it would at once appear as really distinct from the creature that shared in it. But for this to hold on the philosophical level exist- ence must first be established as a positive nature, which means demonstrating that existence subsists in its primary instance. Heat is known immediately as a positive accidental nature. In this sense, we intend in this article to first expose the argument in the context of the work to which it belongs, then concen- trate on the opinions of the different commentators, and finally outline our conclusions based on the interpretations we consider the most accurate.

De ente et essentia. Editori di San Tommaso, Edited by Clemens Baeumker. Introduzione, traduzione, note e apparati di Pasquale Porro. Commentaria in De ente et essentia. La nozione metafisica di partecipazione. The Proof in the De Ente et Essentia. Metaphysical Themes in Thomas Aquinas. Catholic University of America Press, Because the richness of this philosophy involves the use of Thomistic metaphysics and metaethics, anthropolo- gy, political philosophy, phenomenology and aesthetics and is meant to be applied as in Pope St.

Real applications are includ- ed in this essay. The Measure of True Education How do we determine whether the Catholic education we offer children and adults is most excellent? This is because the knower is not taken as the real subject of knowledge in light of who he is as person. The understanding of the primal acts of the person as those of relation allow us to consider most accurately the means by which he may become educated both intellectually and morally according to his highest end.

The recent philosophy of Thomistic personalism provides us with the means to make this analysis. Uncovering Our Meaning as Persons in Relation Thomistic personalism has evolved fairly recently from a broader and looser category of thought generally known as personalism. The Person in Relation. It had become clear that the tragedies of war that ensued as a result of the errors of both collectivism and individualism 2 required a new response in thought if man was to be saved not only spiritually but humanly on the grand scale.

From the near despair within postwar cul- ture spawned an awakening recognition and new allegiance to the dig- nity of the human person as philosophically primary. The dignity of the human person along with his social nature and vocation to communion were seen as central. This meant different things to different thinkers, hence the rather loose un- derstanding of what personalism in general might entail. Most specifically, because of the rich history of preceding Catho- lic thought, particularly the metaphysics of St.

The first and most fundamental commitment of personalism, then, is this: It is largely practical and ethical. It is meant to be applied. Instead of constituting an autonomous metaphysics, personalism in the broader sense offers an anthropological-ontological shift in perspective within an existing metaphysics and draws out the ethical consequences of this shift.

Maritain became a Thomistic personalist, one of the first, and brought French personalism to the United States. Zalta Spring Edition , accessed Sept. Like those of the German student group, Karol Wojtyla also became interested in the Aristotelian- Thomistic interface with the ideas of phenomenological personalism while a young priest in the s. Thomas Aquinas, as cited in the 8 Cf. Accordingly, its reach extends into moral, political, and legal philosophy; and its objectives are the same as every other serious practical philosophy: It was rather Fr.

HarperCol- lins Publishers Inc. One of the stimuli for this line of thought has been the challenge laid down some years ago by Cardinal Josef Ratzinger, namely, that Christian thinkers had developed a relational notion of the person for use in theology, to help explain the Trinity of three Persons united in one God, but had not exploited it adequately, if at all, in their philosophical analyses of the person.

He explicitly reproaches St. Thomas himself for this, and calls for a new, ex- plicitly relational conception of the very nature of the person as such, wherein relationality would become an equally primordial aspect of the person as substantiality. To quote him [Cardinal Ratzinger]: A similar criticism of the lack of carry-over from the theological notion of person to the philosophical by St. Thomas has also been made by Karol Wojtyla in his philosophical writings on the person.

Thomas did not develop another, related characteristic of the person i. Marquette University Press, , 2—3, ref. John Paul II himself commented on the difference between a universalizing philosophy and a particularizing personalism. It implies—at least at first glance—a belief in the reducibility of the human being to the world. So what can person mean, how can we philosophically account for the unique di- mension of the individual human being?

The human person is the event or being of relativity. They are, therefore, not substances that stand next to each other, but they are real existing relations, and nothing besides. I believe this idea of the late patristic period is very important. In God, person means relation.

Relation, being related, is not something super- added to the person, but it is the person itself. In its nature, per- son does not generate in the sense that the act of generating a Son is added to the already complete person, but the person is the deed of generating, of giving itself, of streaming itself forth. The person is identical with this act of self-donation. Again we encounter the Christian newness of the personalistic idea in all its sharpness and clarity. The contribution offered by faith to human thought becomes especially clear and palpable here.

I believe a profound illumination of God as well as man occurs here, the decisive illumination of what person must mean in terms of Scripture: The point is thus reached here at which. May we take what is found in faith and Scripture as a starting point for philosophical extrapolation? By the understanding of what constitutes the philosophy of personalism, we may. Ipsum Esse—Being Itself or God, and esse, existence, here the existence of the human person, share not only an existential relation of essential causality from the Creator to creature, but one of participation by the creature in God at each moment of exist- ence.

As creaturely, human nature is ordered to a divine plan by Providence, and as rational, its very understanding of this order is crucial to the de- gree of perfection to be achieved in the process of participation. Hudson and Dennis W. Moran Notre Dame, IN: University of Notre Dame Press, , I think that bringing out the creaturely dimension would involve seeing the constant importance of being related to God as our source and our goal.

Further, the communitarian aspects of such a defi- nition would resist the individualism typical of our age with a decisive, polemical bite, even while protecting the truths of dis- tinct substance and relative autonomy that at present need no de- fending.

A Receptivity in Relation with the Father David Schindler uses the image of Jesus Christ, fully human and fully divine, as the prototype by which we may begin to understand our own relation to God the Father in participatory esse as our own first act, and our subsequent relations as second act. This has to do with who we are as persons stemming from the Source, how we act as creatures, and 21 Ibid.

What happens when we turn to the order of creation?

To be sure, there is only one hypostatic union: Christ is perfect divine precisely in his childlikeness. John of the Cross, according 23 David L. This is man living fully in relation according to the image and reality of the Person of Jesus Christ. In his book, The Acting Person, Wojtyla states that we know through experience. Thomas in the second part of his Summa Theologiae, as Wojtyla describes: Such a value differs from all moral values, which belong to the nature of the performed action and issue from their reference to a norm.

The personalistic value, on the other hand, inheres in the performance itself of the action by the person, in the very fact that man acts in a manner appro- 25 Ibid. Reidel Publishing Company, , 4 and 6. Relation Denotes the Person Ratzinger tells us that relation denotes the person. This is a uni- versal, ontological statement. Wojtyla tells us we know what an indi- vidual person is, his unique essence, by examining his action. This is phenomenological philosophy, applicable to a particular. We see some- thing new here in the assigning of the value of action: Moral act and personal act are certainly not at odds.

Rather, this distinction of ideas both describes the objective toward self- actualization and perfection of the human individual as well as source and final end in God. It is possible that it allows relation to denote the per- son. We remember that for the human person esse, existence, is act. For the human person, essence is separate from existence. Accord- ing to Wojtyla, our personal essence is determined by our conscious action. We see that some of our rela- tions are existential, such as my essence as creature is determined by relation to my Creator.

But how I consciously act as creature in relation determines my essence according to my free will and according to Truth and Goodness because they are the exemplars of my conscious action. Truth and goodness are Divine attributes, transcendentals.

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