Maurice Blondel – författare

Action was once a prominent theme in philosophical reflection. It figured prominently in Aristotelian philosophy, and the medieval Scholastics built some of their key adages around it. But by the time Maurice Blondel came to focus on it for his own philosophical reflection, it had all but disappeared from the philosophical vocabulary. It is no longer possible or legitimate to ignore action in philosophy as it was in France when Blondel appeared on the scene in 1882, when at the age of 21 he first began to focus on action as a dissertation subject, and in 1893, when he defended and published the dissertation now presented here for the English reader.

Philosophical Exigencies of Christian Religion is a translation of two of Maurice Blondel's essays. Blondel's thinking played a significant role in the deliberations and arguments of the Second Vatican Council.Although a towering figure in the history of twentieth-century Catholic thought, the later systematic works of Maurice Blondel have been largely inaccessible in the English-speaking world. Oliva Blanchette, who previously translated Blondel's early groundbreaking work Action (1893), now offers the first English translation of the final work Blondel himself signed off on the day before he died, Philosophical Exigencies of Christian Religion. This work of transition from mere philosophy to a consideration of Christian religion consists of two main essays, The Christian Sense and the shorter On Assimilation, followed by a Reconsideration and Global View and an Appendix: Clarifications and Admonitions written in answer to an inquiry by a young scholar about method.The first essay explores the Christian sense of the spiritual life and how Christian religion, even as supernatural, can come under the purview of critical philosophy. The second essay examines the move from analogy to assimilation in speaking of the Christian life. Blondel tackles the question: How does the human spirit combine with the divine spirit in such a way that neither is lost in the process?Philosophical Exigencies of Christian Religion is critical for understanding Blondel's thought. This high-quality translation and Blanchette's concise preface will appeal not only to philosophers and theologians but also to spiritual writers and directors of spiritual retreats in the Ignatian and Jesuit traditions.

Philosophical Exigencies of Christian Religion is a translation of two of Maurice Blondel's essays. Blondel's thinking played a significant role in the deliberations and arguments of the Second Vatican Council.Although a towering figure in the history of twentieth-century Catholic thought, the later systematic works of Maurice Blondel have been largely inaccessible in the English-speaking world. Oliva Blanchette, who previously translated Blondel's early groundbreaking work Action (1893), now offers the first English translation of the final work Blondel himself signed off on the day before he died, Philosophical Exigencies of Christian Religion. This work of transition from mere philosophy to a consideration of Christian religion consists of two main essays, The Christian Sense and the shorter On Assimilation, followed by a Reconsideration and Global View and an Appendix: Clarifications and Admonitions written in answer to an inquiry by a young scholar about method.The first essay explores the Christian sense of the spiritual life and how Christian religion, even as supernatural, can come under the purview of critical philosophy. The second essay examines the move from analogy to assimilation in speaking of the Christian life. Blondel tackles the question: How does the human spirit combine with the divine spirit in such a way that neither is lost in the process?Philosophical Exigencies of Christian Religion is critical for understanding Blondel's thought. This high-quality translation and Blanchette's concise preface will appeal not only to philosophers and theologians but also to spiritual writers and directors of spiritual retreats in the Ignatian and Jesuit traditions.

This new edition of the English translation of Maurice Blondel's Action (1893) remains a philosophical classic.Action was once a common theme in philosophical reflection. It figured prominently in Aristotelian philosophy, and the medieval Scholastics built some of their key adages around it. But by the time French philosopher Maurice Blondel came to focus on it at the end of the nineteenth century, it had all but disappeared from the philosophical vocabulary. Today, it is no longer possible or legitimate to ignore action in philosophy as it was when Blondel defended and published his doctoral dissertation and most influential work, L'Action: Essai d'une critique de la vie et d'une science de la pratique (1893). Oliva Blanchette's definitive English translation of Action was first published in 1984 to critical acclaim. This new edition contains Blanchette's translation, corrections of minor errors in the first edition, and a new preface from the translator, describing what makes this early version of Action unique in all of Blondel's writings and what has kept it in the forefront of those interested in studying Blondel and his philosophy of Christian religion. Action (1893) will appeal to philosophers, theologians, and those looking for spiritual reading, and it is an excellent study in reasoning for the more scientifically inclined.

This new edition of the English translation of Maurice Blondel's Action (1893) remains a philosophical classic.Action was once a common theme in philosophical reflection. It figured prominently in Aristotelian philosophy, and the medieval Scholastics built some of their key adages around it. But by the time French philosopher Maurice Blondel came to focus on it at the end of the nineteenth century, it had all but disappeared from the philosophical vocabulary. Today, it is no longer possible or legitimate to ignore action in philosophy as it was when Blondel defended and published his doctoral dissertation and most influential work, L'Action: Essai d'une critique de la vie et d'une science de la pratique (1893). Oliva Blanchette's definitive English translation of Action was first published in 1984 to critical acclaim. This new edition contains Blanchette's translation, corrections of minor errors in the first edition, and a new preface from the translator, describing what makes this early version of Action unique in all of Blondel's writings and what has kept it in the forefront of those interested in studying Blondel and his philosophy of Christian religion. Action (1893) will appeal to philosophers, theologians, and those looking for spiritual reading, and it is an excellent study in reasoning for the more scientifically inclined.

I was very happy when in 1997 Fiachra Long came to spend part of his sabbatical leave at the Archives Maurice Blondel at Louvain-Ia-Neuve. This allowed him to bring together and complete his translation of three important articles from Maurice Blondel, known as the philosopher of Aix-en-Province. These three articles fonn a unity: they make explicit certain aspects of the method used in the great thesis of 1893, Action. This thesis, it is well known, aroused many polemic debates after its appearance. Thomist theologians accused Blondel of turning back towards Kantian idealism whereas the philosophers of the Revue de metaphysique et de morale accused him on the contrary of falling back on a pre-critical realism. The three articles translated here, each in its own way, attempt to pass beyond these two opposite charges. The Idealist Illusion (1898) underlines the fact that the content of consciousness should be unfurled as it appears, by withdrawing from any idealist or realist prejudice, before judging the consistency of its content as a whole. In this way Blondel supports the "phenomenological" method used in his thesis. The Elementary Principle of a Logic of the Moral Life (1903) is a very well-worked text which shows that "the logic of possession and privation" is broader than "the logic of amnnation and negation. " Using these words, Blondel develops certain striking laws of action such as that of the "parallelogram of contrary forces.

With a new afterword by Jacob Holsinger Sherman!"e;A Monument to Saint Augustine, now happily reprinted by Wipf and Stock, gathers many diverse strands of the early twentieth century Catholic thought within its pages: the creative transformation of neo-scholasticism through a kind of ressourcement, the Catholic literary intellectual renaissance in Europe and Britain, the focus upon the renewal of Christian humanism in the face of modernity's proliferating dangers, and the Augustinian turn as a resource for the theology of crisis. Were it to do nothing else, this volume would be of extraordinary historical importance insofar as it makes clear how central the legacy of St. Augustine was to the interwar renaissance in Catholic thought and culture, not only to Burns, Dawson, and the British Catholics but also to the great figures of the Continent: Blondel, Gilson, Maritain, and Przywara. But the volume does much more. The contributions themselves are of real, substantive, and lasting value. The essays contained in this volume are not in theology per se--though theology, especially the doctrine of creation and theological anthropology, lies ever just beneath the surface. Rather, they treat Augustine from the perspective of philosophy, history, religious studies, and the humanities more generally."e; -- From the New Afterword by Jacob Sherman

In den drei Aufsätzen dieses Bandes - Originaltitel: Une des sources de la pensée moderne: l''évolution du Spinozisme (1894); L''illusion idéaliste (1898); Le point de départ de la recherche philosophique (1906) entwickelt Maurice Bondel (1861-1949) den Begriff seiner phänomenologisch vom Leben ausgehenden Philosophie der Aktion, die u. a. auch Heidegger, der Blondel nach dem Zweiten Weltkrieg für die größte Kapazität Frankreichs hielt, nachhaltig beeindruckte.

Il ny a problèmes plus insolubles que ceux qui nexistent pas. Serait-ce le cas du problème de laction, et le plus sûr moyen de le trancher, le seul, nest-il pas de le supprimer ? Est-ce que pour alléger les consciences et pour rendre à la vie sa grâce, sa légèreté et sa gaieté, il ne serait pas bon de décharger les actes humains de leur sérieux incompréhensible et de leur mystérieuse réalité ?

I was very happy when in 1997 Fiachra Long came to spend part of his sabbatical leave at the Archives Maurice Blondel at Louvain-Ia-Neuve. This allowed him to bring together and complete his translation of three important articles from Maurice Blondel, known as the philosopher of Aix-en-Province. These three articles fonn a unity: they make explicit certain aspects of the method used in the great thesis of 1893, Action. This thesis, it is well known, aroused many polemic debates after its appearance. Thomist theologians accused Blondel of turning back towards Kantian idealism whereas the philosophers of the Revue de metaphysique et de morale accused him on the contrary of falling back on a pre-critical realism. The three articles translated here, each in its own way, attempt to pass beyond these two opposite charges. The Idealist Illusion (1898) underlines the fact that the content of consciousness should be unfurled as it appears, by withdrawing from any idealist or realist prejudice, before judging the consistency of its content as a whole. In this way Blondel supports the "phenomenological" method used in his thesis. The Elementary Principle of a Logic of the Moral Life (1903) is a very well-worked text which shows that "the logic of possession and privation" is broader than "the logic of amnnation and negation. " Using these words, Blondel develops certain striking laws of action such as that of the "parallelogram of contrary forces.

I was very happy when in 1997 Fiachra Long came to spend part of his sabbatical leave at the Archives Maurice Blondel at Louvain-Ia-Neuve. This allowed him to bring together and complete his translation of three important articles from Maurice Blondel, known as the philosopher of Aix-en-Province. These three articles fonn a unity: they make explicit certain aspects of the method used in the great thesis of 1893, Action. This thesis, it is well known, aroused many polemic debates after its appearance. Thomist theologians accused Blondel of turning back towards Kantian idealism whereas the philosophers of the Revue de metaphysique et de morale accused him on the contrary of falling back on a pre-critical realism. The three articles translated here, each in its own way, attempt to pass beyond these two opposite charges. The Idealist Illusion (1898) underlines the fact that the content of consciousness should be unfurled as it appears, by withdrawing from any idealist or realist prejudice, before judging the consistency of its content as a whole. In this way Blondel supports the "phenomenological" method used in his thesis. The Elementary Principle of a Logic of the Moral Life (1903) is a very well-worked text which shows that "the logic of possession and privation" is broader than "the logic of amnnation and negation. " Using these words, Blondel develops certain striking laws of action such as that of the "parallelogram of contrary forces.