Oliva Blanchette - Böcker

Ever since Kant, attempts to close down metaphysical inquiry in philosophy have proliferated. Yet the interest in metaphysics persists and is showing signs of resurgence among students concerned with raising the most basic questions about life and being as a whole. This book is an attempt to reopen the fundamental question of being and to pursue that question in a way that is critical and systematic. Oliva Blanchette begins by establishing the necessity of raising the question of being as being after the natural sciences and phenomenology have run their course and pursuing it according to a method that is properly metaphysical as well as critical. He then proceeds to examine how we think of being according to a logic that is at once universal and concrete leading to a transcendental conception of being as analogous. After elaborating on the properties of being as one, active, true, and good, the author inquires into the structure of being and its constitutive principles as becoming and as finite. This brings him to a consideration of how being is communicated among a plurality and a diversity of beings according to a universal order of nature and history. Blanchette concludes by showing the necessity of raising the question of a totally transcendent Being at the end of metaphysics and of answering the question in the affirmative, even though the essence of what we are affirming escapes the grasp of our understanding. The discourse is thus shown to have a beginning, a middle, and an end of interest to anyone concerned with the defense of metaphysics not only as having a standing in philosophy but also as arriving at such a standing only through a critical reflection on being as given in experience. It requires a special interest in raising the universal question of being, but it is accessible to anyone who has arrived at the point of exercising critical judgment about what there is in reality in the course of any investigation that is scientific or phenomenological.

Intersubjective Existence, as the author notes, aims, first, to develop a wisdom about human life that takes the form of a theory of selfhood and, second, to reflect on what is called for in the ethical practice of human existence. Secondly, the ethical implications of this theory of selfhood are explored, specifically looking at conscience, prudential reasoning, justice, friendship, the law, temperance, courage, and concluding with a brief treatment of religion.Olivia Blanchette charts the path of his inquiry through an analysis of reflective self-consciousness in selves communing with one another. They are constituted in their substance as a union of body and soul, with intelligence and free will that give rise to cultures in communion with other selves. These cultures are over and above what is given to each self in sense consciousness and in sense appetites and which each one contends with in the exercise of selfhood and the rights that go with that in keeping with justice. Concern for right reasoning and justice leads to an analysis of temperance and courage.The chief arguments take the form of phenomenological reflections on the building blocks of the perennial philosophy. Blanchette recasts Aristotelian-Thomistic metaphysics from the perspective of a phenomenology of the mutual recognition of agents and the historical consciousness to which it gives rise.

Metaphysics is not often spoken of as a venue for dialogue about anything, let alone culture or religion, which are more readily associated with phenomenology or hermeneutics in contemporary thinking. This collection of essays, however, by the late Boston College philosopher Oliva Blanchette, maintains the absolute necessity of metaphysics as a prerequisite for examining any particular 'realm of being,' in all areas of human inquiry, from the particular sciences to historical cultures and religions. Blanchette proposes metaphysics as a fundamental and necessary level of intelligence presupposed in any exercise of judgment, discourse, or dialogue, among rational beings. At the same time, he defends the idea that dialogue is the first and most fundamental form in which such reasoning takes place in human experience, on a radically intersubjective level through language.Metaphysics is not an abstraction removed from human experience. Rather, it is a science in its own right defining itself in relation to 'being as being', its subject matter, as it depends on all the particular sciences and bodies of knowledge. Firmly standing on the ground of human experience, and on the human person as primary analogate of being, it opens up an entire realm of questioning that the particular sciences and bodies of knowledge, operating in functional separation, cannot pose on their own, especially when they take, in a reductionist fashion, their own object to be the prime analogate.Metaphysics, in fact, insinuates itself into each and every particular science in exploring its own subject matter of 'being as being' in the analogical sense, advancing to more and more complex stages of analogy through dialogue among different spirits and cultures, and reaching its terminus in the transcendent aspect of spirit and religion. In this sense, metaphysics has much to say to theologians: without metaphysics, theology reduces to mere superstition.