Brian J. Shanley – författare

This collection originated in the centenary celebration of the School of Philosophy at The Catholic University of America. Written by acknowledged experts in their fields, the essays provide a unique overview of philosophical developments in the twentieth century. The broad range of topics considered makes the book an invaluable reference work.The first set of essays deals with philosophy in the English-speaking world. Thomas R. Russman argues that British philosophy is best understood as reflecting a long-standing preoccupation with the refutation of idealism. William Wallace narrates the development of the philosophy of science. Peter Simpson provides an account of Anglo-American moral theory, and Robert George discusses Anglo-American legal philosophy.The second set of essays deals with developments within the Catholic world. Frederick Crosson offers an overview of a century of Catholic social teaching, focusing on the central question of the relationship between the political and the moral in such figures as Maritain, Murray, and MacIntyre. Timothy Noone reflects on the course of medieval scholarship and philosophy in the twentieth century. Kenneth Schmitz contributes an authoritative overview of German Catholic thought in the last century. Richard Schenk introduces readers to one of the most significant German Catholic philosophers of the latter part of the twentieth century, Robert Spaemann, and his ethics. Also included is Spaemann's own analysis of the relationship between Christianity and modern philosophy. A third set of essays concerns continental philosophy. Nicholas Lobkowicz debunks the idea that there was a powerful spell cast on German thought by Karl Marx, and shows instead that what passed for Marx's influence was really Left-Hegelianism. Robert Sokolowski provides a magisterial treatment of a different strain of German thought in his overview of phenomenology.A final set of essays considers new areas of philosophical concern. Daniel Dahlstrom explores prominent developments in philosophy and art that have brought aesthetics to the center of philosophical inquiry. Eugene Long chronicles the burgeoning discipline of the philosophy of religion. In the concluding essay, A. S. Cua explores the ways in which western philosophy has influenced twentieth-century Chinese philosophy. Brian J. Shanley is assistant professor of philosophy at The Catholic University of America and associate editor of The Thomist.

The Thomistic tradition takes it name from the thirteenth-century religious thinker and saint who is its source and inspiration: the Dominican Friar Thomas 1 Aquinas. Aquinas understood himself to be a theologian, and that is what he was. This obvious biographical fact needs to be underlined at the beginning, however, 2 since it has often since been lost sight of in treatments of his thought. The reason for this is that Aquinas also developed a powerful, innovative, and comprehensive philosophy which has proved to be at least as perennial, if not more so, than the theological synthesis that it was originally designed to serve. His followers have kept both strains of his thought alive until this day, but not always combining the same dual expertise. Theology and philosophy have since become more distinct, and as each has fragmented into sub-disciplines of academic specialization, it becomes harder and harder for anyone to master the thought of Aquinas as a as evidenced by the whole. Yet grasping the whole is essential to grasping the part, master work of Aquinas's mind: his Summa theologiae. You cannot understand any part of the Summa unless you understand its place within the whole, and much violence has been done to Aquinas's thought by abstracting it from the larger context in order to present it in discrete units.

The Thomistic tradition takes it name from the thirteenth-century religious thinker and saint who is its source and inspiration: the Dominican Friar Thomas 1 Aquinas. Aquinas understood himself to be a theologian, and that is what he was. This obvious biographical fact needs to be underlined at the beginning, however, 2 since it has often since been lost sight of in treatments of his thought. The reason for this is that Aquinas also developed a powerful, innovative, and comprehensive philosophy which has proved to be at least as perennial, if not more so, than the theological synthesis that it was originally designed to serve. His followers have kept both strains of his thought alive until this day, but not always combining the same dual expertise. Theology and philosophy have since become more distinct, and as each has fragmented into sub-disciplines of academic specialization, it becomes harder and harder for anyone to master the thought of Aquinas as a as evidenced by the whole. Yet grasping the whole is essential to grasping the part, master work of Aquinas's mind: his Summa theologiae. You cannot understand any part of the Summa unless you understand its place within the whole, and much violence has been done to Aquinas's thought by abstracting it from the larger context in order to present it in discrete units.