Peter Kreeft – författare

In Letters to an Atheist, esteemed philosopher and author Peter Kreeft corresponds with a young atheist who is wrestling with the question of God. Together they work through some of the primary reasons people don’t believe in God, including violence committed in the name of religion, the problem of evil, and more. They also discuss many of the reasons for belief, including love, miracles, and the relationship between religion and science.The debate between atheists and theists today is often strident and angry, and understandably so—the debate encompasses fundamental questions about how we live our lives. As Kreeft writes, “if God does not exist, then religion is the biggest hoax, the biggest myth, the biggest lie in the history of the world.” However, Letters to an Atheist showcases a respectful exploration of some of life’s biggest questions, trying to understand the opposing point of view. With characteristic warmth and clarity, Kreeft’s letters offer believers and non-believers alike much to consider.

In Letters to an Atheist, esteemed philosopher and author Peter Kreeft corresponds with a young atheist who is wrestling with the question of God. Together they work through some of the primary reasons people don’t believe in God, including violence committed in the name of religion, the problem of evil, and more. They also discuss many of the reasons for belief, including love, miracles, and the relationship between religion and science.The debate between atheists and theists today is often strident and angry, and understandably so—the debate encompasses fundamental questions about how we live our lives. As Kreeft writes, “if God does not exist, then religion is the biggest hoax, the biggest myth, the biggest lie in the history of the world.” However, Letters to an Atheist showcases a respectful exploration of some of life’s biggest questions, trying to understand the opposing point of view. With characteristic warmth and clarity, Kreeft’s letters offer believers and non-believers alike much to consider.

Most parents have no trouble telling their children how to dress, drive, study, or shave, but struggle to talk with them about how best to live—about real love, faith, integrity, values, true enrichment, and success. In the tradition of Tuesdays With Morrie, Catholic philosopher Peter Kreeft shares with us the wisdom that he has compiled for his children as his best gift to them. Readable and browsable, these heart to heart chats present priceless truths to live by in a casual yet compelling way.

Most parents have no trouble telling their children how to dress, drive, study, or shave, but struggle to talk with them about how best to live-about real love, faith, integrity, values, true enrichment, and success. In the tradition of Tuesdays With Morrie, Catholic philosopher Peter Kreeft shares with us the wisdom that he has compiled for his children as his best gift to them. Readable and browsable, these heart to heart chats present priceless truths to live by in a casual yet compelling way.

Juxtaposing “ecumenism” and “jihad,” two words that many would consider strange and at odds with one another, Peter Kreeft argues that we need to change our current categories and alignments. We need to realize that we are at war and that the sides have changed radically. Documenting the spiritual and moral decay that has taken hold of modern society, Kreeft issues a wake-up call to all God-fearing Christians, Jews, and Muslims to unite together in a “religious war” against the common enemy of godless secular humanism, materialism, and immorality.Aware of the deep theological differences of these monotheistic faiths, Kreeft calls for a moratorium on our polemics against one another so that we can form an alliance to fight together to save Western civilization.

"This book almost didn't exist. I was about to write a serious, heavy book entitled How To Save Western Civilization, as a sequel to my book How To Destroy Western Civilization and Other Ideas from the Cultural Abyss. But writing it was not making me happy, and reading it was not going to make anybody else happy either. And then I stopped just long enough for my guardian angel to squeeze through that tiny window of opportunity that I had opened up by my silence and to whisper this commonsense question into my subconscious: "Why not make them happy instead?" (Angels specialize in common sense.) I started thinking: Western civilization is neither healthy, happy, nor holy. Humor is all three. Humor is not only holy, it's Heavenly. And if you are surprised to be told that humor is Heavenly, you need to read this book because you reveal your misunderstanding of both humor and Heaven. If you ask, 'Is there laughter in Heaven?' my answer is: 'You can't be serious!'"

Jesus Shock is the second in a series of short works on seminal concerns of the impact that Jesus Christ made in the world. The first work, The Philosophy of Jesus (St. Augustine’s Press, 2007), explored philosophy in light of Jesus, rather than the other way around. The present work investigates the reception Jesus received both in His lifetime and continuously to the present time, not only from His enemies, but from His friends, a reception of shock, astonishment, even disgust. Perhaps a few remarks from the book best explains it:The point of the book:The point of the title: Imagine a storm has downed a telephone wire so that everyone who touches it is shocked in every cell of his body. Well, the storm of God’s crazy love has “downed” (incarnated) Jesus, and everyone who touches this “live wire” is shocked in every cell of his soul.The question of the book: Why is “Jesus” the most non-neutral, the most controversial, the most embarrassing name in the world? Why is talking about Jesus like talking about sex?This whole book is really about a single movie line, the greatest line in the greatest movie in history. Bet you know what it is.Jesus-Shock is about the Real Presence of Christ in the Gospels and in the Eucharist. It is not about the theology of the Real Presence, but about the experience of Him there, and about the experience of everyone in the Gospels who met Him.What was the bitterest controversy of the Protestant Reformation, both between Protestants and Catholics and between different Protestant denominations, the one that had both sides calling the other not just heretics but devils?    Answer: It was not Justification by Faith, the hallmark of the Reformation, even though that question is about nothing less momentous than how to be saved, how to get to Heaven. It was not the relation between religion and politics, even though that was a matter of life or death (literally, on battlefields and at guillotines and hangings) and not just a matter of truth or falsity, or of good or evil. It was not about the sufficiency of the Bible, or the corruption in the Church, or the relation between the Bible and the Church. It was not about the Pope, and the governance of the Church. It was not about Mary or saints or angels or Purgatory. It was not about the Incarnation or the Trinity or the Atonement.It was about the Real Presence of Christ in the Eucharist.Jesus-Shock, in addressing this controversy forcefully and faithfully, shows the reasons why to this day the name of “Jesus” stirs up controversy, even revulsion, in polite society. In the true spirit of ecumenism, it also points the way toward a true rapprochement among His modern-day disciples.

Looking at Jesus as a complete human being and philosopher, explores the most radical revolution in the history of philosophy--the differences Jesus made to metaphysics, epistemology, anthropology, and philosophical ethics and politics.

The Platonic tradition in Western philosophy is not just one of many equally central traditions. It is so much THE central one that the very existence and survival of Western civilization depends on it. It is like the Confucian tradition in Chinese culture, or the monotheistic tradition in religion, or the human rights tradition in politics.In the first of his eight lectures, Peter Kreeft defines Platonism and its “Big Idea,” the idea of a transcendent reality that the history of philosophy has labeled “Platonic Ideas” or Platonic Forms. In the second lecture, he briefly explores Plato’s two basic predecessors or sources, myth and Socrates; and then looks at 12 applications of the Forms in Plato’s own dialogues. The third lecture covers the three most important modifications or additions to Plato himself in the Platonic tradition: Aristotle, Plotinus, and Augustine, each of whom gave the Forms a new metaphysical address. The fourth lecture explores six Christian Platonists, three in the New Testament and three philosophers, Justin Martyr, Bonaventure, and Aquinas.The next three lectures explore the consequences of the modern abandoning of Platonism, beginning with William of Ockham’s Nominalism, as the source of nearly all modern philosophical errors, and its results in the Empiricism of Locke and Hume, the so-called Copernican Revolution in philosophy in Kant, the so-called “analytic philosophy,” which still dominates English and American philosophy departments. In the sixth essays, Kreeft looks at 13 influential kinds of positivism or reductionism in modern thought: in method, history, metaphysics, epistemology, ethics, sociology, politics, logics, linguistics, sex, psychology, and theology, exemplified by Descartes, Machiavelli, Hobbes, Marx, Kant, Comte, Rousseau, Rawls, Ayer, Derrida, Freud, Skimmer, Nietzsche, and Sartre. Lecture 7 looks at the results of abandoning the Platonic tradition in ethics, the values vacuum, or nihilism, in Ecclesiastes, Pascal, Kierkegaard, Nietzsche, Heidegger, Sartre, Dostoyevsky, Tolstoi, Marcel, and Buber. In the last lecture, Kreeft looks at some experiential evidence for Platonism, doors out of the cave that are still open, signals of transcendence.

This new and revised edition of Peter Kreeft’s Socratic Logic is updated, adding new exercises and more complete examples, all with Kreeft’s characteristic clarity and wit. Since its introduction in the spring of 2004, Socratic Logic has proven to be a different type of logic text:(1) This is the only complete system of classical Aristotelian logic in print. The “old logic” is still the natural logic of the four language arts (reading, writing, speaking, and listening). Symbolic, or “mathematical,” logic is not for the humanities. (How often have you heard someone argue in symbolic logic?)(2) This book is simple and user-friendly. It is highly interactive, with a plethora of exercises and a light, engaging style.(3) It is practical. It is designed for do-it-yourselfers as well as classrooms. It emphasizes topics in proportion to probable student use: e.g., interpreting ordinary language, not only analyzing but also constructing effective arguments, smoking out hidden assumptions, making “argument maps,” and using Socratic method in various circumstances.(4) It is philosophical. Its exercises expose students to many classical quotations, and additional chapters introduce philosophical issues in a Socratic manner and from a commonsense, realistic point of view. It prepares students for reading Great Books rather than Dick and Jane, and models Socrates as the beginner’s ideal teacher and philosopher.

This book was born of the paperback boom, and it is meant as an aid in the interpretation of the history of Western philosophy. It is designed especially for use in a course in the history of philosophy, but I hope that it may also prove useful for other purposes, such as an historical introduction to philosophy or a comprehensive review of the history of philosophy or just as a help to the general reader trying to make some sense out of the history of Western philosophy. Opening of the Preface This book is a guide to the interpretation of the history of Western philosophy. Is there,as the word “history” suggests, a story or plot in the history of Western philosophy, or in any of its parts? We shall see that there is a story in the whole of the history of Western philosophy (although its end still lies in the future), a story in each of the major parts of that story, and a story in each of the main subdivisions of those parts. Thus, the story of Western philosophy has stories within stories, wheels within wheels. Moreover, the stories we shall follow in this book are doubtless not the only stories in the history of Western philosophy, and they may also not be the most important ones. Our task as students both of the history of philosophy and of philosophy itself, therefore, should to try to discover these most important stories or plots, to reflect upon them, and thereby to advance our own philosophizing. Opening of the Prologue

Philosophy means “the love of wisdom.” Kreeft uses the dialogues of Socrates to help the reader grow in that love. He says that no master of the art of philosophizing has ever been more simple, clear, and accessible to beginners as has Socrates. He focuses on Plato’s dialogues, the Apology of Socrates, as a lively example to imitate, and a model partner for the reader for dialogue. Kreeft calls it “the Magna Carta of philosophy,” a timeless classic that is “a portable classroom.”