Marquette Studies in Philosophy - Böcker

This work provides an introduction to the full-range of Neo-Thomist writings, and should be of interest to students of 19th- and 20th-century theology and philosophy.

This book is designed to fill a long-standing gap in the general literature of 20th century philosophy in that it offers a comprehensive view of the philosophy of Max Scheler (1874-1928) and opens up substantial discussions that have hitherto been largely overlooked. The book is solely based on the original texts of the German Collected Edition as well as posthumous and untranslated materials. References to English translations have been made whenever available.The Mind of Max Scheler familiarizes the reader with strains of European thought that are rapidly gaining interest in the Americas, Asia, and Europe itself. Already the pivotal questions, “Who are we?” “What is a human being” reveal the relevance Scheler’s thought has to the self-questioning stance that appears to mark this century’s philosophy as a whole. He also presents us with a cosmic view of what it means to be human, and one is amazed at the scope of his approach that goes beyond his better known European contemporaries Heidegger, Husserl, Ortega, or philosophers of our present time. He addresses spurious value patterns that suffuse the age of capitalism and provides answers, among them, the gleaning of historical textures that are emerging toward the future and through which a lingering awareness of the eternal will eventually surface from the depths of human existence.

Our impressions of leisure today often involve rest, relaxation, and freedom from work. These impressions are misguided if their limits remain unchallenged. This book reveals the deep essence of leisure by repositioning it as a philosophy of communication that cultivates the mind/body. Fashioned after Calvin Schrag’s The Self after Postmodernity, this work explores leisure in discourse, leisure in action, leisure in community, and leisure in transcendence. By integrating the philosophies of Gadamer, Merleau-Ponty, Arendt, Levinas, Pieper, and others, we can illuminate the transformative nature of leisure and experience a reawakening of the contemplative spirit in action.

This book aims to guide its reader through the notorious difficulties of Merleau-Pony's famous "Phenomenology of Perception". The author contextualizes, reconstructs, clarifies and, where necessary, completes Merleau-Ponty's analyses chapter by chapter.

Freud wrote that "analysis makes for integration but does not itself make for goodness." Marcus (National Psychological Association for Psychoanalysis) introduces the seminal work of French-Jewish philosopher Emmanuel Levinas (1906-95), who worked toward an ethically-infused being for the Other psychoanalysis influenced by his Holocaust experience, to English-speaking audiences. The volume includes clinical vignettes relating to the themes of love, suffering, and religion, and a Levinas bibliography.

Unlike many of his contemporaries John Henry Newman was comfortable with evolution. This was just one aspect of his lifelong interest in science - Newton was something of a hero. Newman had also, of course, thought deeply about religion. So when, in the late 1850s and early 1860s, he began speculating about the nature of reality - and specifically about the relation between the physical and human worlds - he saw the need to combine a scientific understanding of the physical universe with a Christian understanding of the human person. The Notes he left about this difficult topic were made available in 1970, but they are hard to make sense of. This book presents a readable version of the Notebook and locates them in the cultural and intellectual context of the age. The Newman that emerges is an astonishingly modern thinker, whose ideas bear scrutiny in the light of major philosophical and scientific advances of the twentieth century, from Einstein and Wittgenstein to Turing and Dennett. The Thoughtful Heart opens new insights into Newman’s genius and argues that ‘materialism’ and the concept of a truly unified and radically free human being are not as incompatible as people have thought. Time, Newman wrote, “is necessary for the full comprehension and perfection of great ideas.” Perhaps this is the time for his own great ideas on metaphysics to be fully comprehended at last.

A collection of essays spanning thirty years of her work in Newman studies, Katherine Tillman’s essays complement the many publications on Newman’s theology and spirituality. With degrees in philosophy and literature, Tillman elaborates the broad reach of Newman’s philosophical, educational, historical and classical acumen. Attentive to his philosophical methodologies and to recent Newman scholarship, she compares Newman’s views on a wide range of issues with those of other thinkers, classical and modern.Included in the essays are such topics as Newman’s meaning of “views,” of relations between faith and reason, of imagination, on the college in relation to the university, on research, on whether virtue can be taught, on the development of ideas, on prepredicative experience and on phronesis, on “the gentleman” in relation to the Oratorian, on human nature, and on worldly wisdom in relation to holy wisdom. Newman, Man of Letters, is seen as unique in his prolific and wide-ranging genius.