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By John Knasas

During this powerfully argued ebook, Knasas engages a debate on the center of the revival of Thomistic inspiration within the 20th century. Richly precise and illuminating, his ebook calls at the culture confirmed via Gilson, Maritain, and Owen, to construct a case for Existential Thomism as a sound metaphysics.Being and a few Twentieth-Century Thomists is a accomplished dialogue of the main concerns and controversies in neo-Thomism, together with problems with brain, wisdom, the human topic, loose will, nature, grace, and the act of being. Knasas additionally discusses the Transcendental Thomism of Marchal, Rahner, Lonergan, and others as he builds a gently articulated case for finishing the Thomist revival.

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Extra resources for Being and Some 20th Century Thomists

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23 ‘‘Whenever we think of a being, we can think of a greater being; in fact, we do so spontaneously, at least in this sense: that whenever we think of a being, we realize at once that this being is finite, limited. ’’ Joseph Donceel, Natural Theology (New York: Sheed and Ward, 1962), 20; see also 59 and 66. 24 And so his position could be called Augustinian Thomism or Bonaventurian Thomism. 25 By using a mode of analysis called transcendental method, Kant worked out a Copernican revolution in philosophy’s understanding of the human knower.

Commonalities of this type are called univocal commonalities. 6 This alternative might 6 ‘‘Rather, [in analogy] the one concept that renders the things the same is the 6 BEING AND SOME TWENTIETH-CENTURY THOMISTS sound unbelievable and be brushed aside as the product of a strained philosophical imagination. Later, in Chapter 5, I present the Thomistic case for analogical conceptualization. Here let it suffice to note that even ordinary experience presents us with this phenomenon. Consider the way both Sandy Koufax and Willie Mays are called great baseball players.

2 and 3 are laced with Transcendental Thomist themes. On pp. 89–91, de Lubac approvingly quotes from Mare´ chal’s Le Point de de´ part de la me´ taphysique. These quotes are unabashed expressions of Mare´ chal’s transcendental philosophy. Concerning these quotes, de Lubac says (p. 89) that they ‘‘sum up and provide the foundation’’ for chaps. 2 and 3. 22 BEING AND SOME TWENTIETH-CENTURY THOMISTS which we believe that we are aware? In other words, if Kant’s synthetic a priori functions like biases and prejudices, how does one exclude the possibility that like biases and prejudices they distort our perceptions of things?

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