A year later John Hill
Australasian Catholic record,
04/2018, Letnik:
95, Številka:
2
Journal Article
Recenzirano
Sixty years ago, in 1958, a novel was published posthumously in Italy, 'Il Gattopardo', by Giuseppe Tomasi di Lampedusa.It was a masterpiece that soon became a bestseller and the basis of Visconti's ...cinema classic. It recounts the impact on a Sicilian aristocratic family of Garibaldi's invasion (at the head of 'I Mille') in 1860, with Sicily's incorporation into the Kingdom of Sardinia and, subsequently, the formation of the Kingdom of Italy. In particular, it portrays the reaction to all this on the part of Don Fabrizio, Prince of Salina, as the state he knows - the Kingdom of the Two Sicilies - collapses around him, and a new state, run by 'new men', compels his adjustment to a new reality.
A year later John Hill
Australasian Catholic record,
04/2018, Letnik:
95, Številka:
2
Journal Article
Recenzirano
Sixty years ago, in 1958, a novel was published posthumously in Italy, 'Il Gattopardo', by Giuseppe Tomasi di Lampedusa.It was a masterpiece that soon became a bestseller and the basis of Visconti's ...cinema classic. It recounts the impact on a Sicilian aristocratic family of Garibaldi's invasion (at the head of 'I Mille') in 1860, with Sicily's incorporation into the Kingdom of Sardinia and, subsequently, the formation of the Kingdom of Italy. In particular, it portrays the reaction to all this on the part of Don Fabrizio, Prince of Salina, as the state he knows - the Kingdom of the Two Sicilies - collapses around him, and a new state, run by 'new men', compels his adjustment to a new reality.
In Studies in Early Modern Aristotelianism Paul Richard Blum shows the Aristotelian profile of modern philosophy. Philosophy, sciences mathematics, metaphysics and theology under Jesuit leadership ...mark the difference of subject-centered modernity from 'teachable' school philosophy.
TAKING CONSCIENCE SERIOUSLY Sepper, Elizabeth
Virginia law review,
11/2012, Letnik:
98, Številka:
7
Journal Article
Recenzirano
At a Catholic hospital in a large Eastern city, Dr. 'S' admits a patient nineteen weeks pregnant and miscarrying. He recommends, and the patient agrees to, the medically indicated treatment-ending ...the pregnancy. But the hospital ethics committee denies his request because of the institution's moral objection to abortion: although the fetus has no chance of survival, an ultrasound still detects a fetal heartbeat. The woman becomes septic, with a 106- degree fever and profuse bleeding. Watching the patient "dying before our eyes," the doctor makes a decision: he performs the abortion. The patient spends another ten days in intensive care and suffers permanent injuries. Horrified, Dr. 'S' quits, saying "I just can't do this... This is not worth it to me."
'What does it mean to be a human being?' Given this perennial question, Alasdair MacIntyre, one of America's preeminent philosophers, presents a compelling argument on the necessity and importance of ...philosophy. Because of a need to better understand Catholic philosophical thought, especially in the context of its historical development and realizing that philosophers interact within particular social and cultural situations, MacIntyre offers this brief history of Catholic philosophy. Tracing the idea of God through different philosophers' engagement of God and how this engagement has played out in universities, MacIntyre provides a valuable, lively, and insightful study of the disintegration of academic disciplines with knowledge. MacIntyre then demonstrates the dangerous implications of this happening and how universities can and ought to renew a shared understanding of knowledge in their mission. This engaging work will be a benefit and a delight to all readers.
In Jesuit Philosophy on the Eve of Modernity Cristiano Casalini collects eighteen contributions by renowned specialists to track the existence and distinctiveness of Jesuit philosophy during the ...first century since the inception of the order.
I was born on 15 September 1947. That same year, on 5 August, the International Council of Christians and Jews, meeting in Switzerland, had issued what have become known as 'The Ten Points of ...Seelisberg'.1 As grief and shame over the Shoah took root, the necessity for a radical change of theological, cultural and political attitudes on the part of Christians became clear. These Ten Points articulate key dimensions of that growing perception. They can therefore be understood as forming an initial basis for the Christian-Jewish dialogue that was already gathering momentum.2 They also represent a first step in the process that led, eighteen years later, to Nostra Aetate, the document on the Catholic Church's relation to non-Christian religions that would emerge from the Second Vatican Council in late 1965. At various stages during the council years, it had appeared that the bishops' engagement with the new demands and manifold ramifications of Christian-Jewish relations expressed at Seelisberg might fail to produce any new official statement of Catholic Church teaching on the matter. Would the council after all remain silent on this crucial question? Yves Congar expressed the sentiments of many when, faced with this prospect in May 1965, he wrote in his council diary: 'For myself, however, I am in no way in favour of the pure and simple withdrawal of the text. Twenty years after Auschwitz it is impossible for the Council to say nothing'.3 And, as we now know, with the declaration Nostra Aetate the 'something' the council did succeed in saying, however small it may have appeared at that time, continues to resonate more than fifty years later.
Nostra Aetate (1965) Raymond Canning
Australasian Catholic record,
10/2016, Letnik:
93, Številka:
4
Journal Article
Recenzirano
I was born on 15 September 1947. That same year, on 5 August, the International Council of Christians and Jews, meeting in Switzerland, had issued what have become known as 'The Ten Points of ...Seelisberg'.1 As grief and shame over the Shoah took root, the necessity for a radical change of theological, cultural and political attitudes on the part of Christians became clear. These Ten Points articulate key dimensions of that growing perception. They can therefore be understood as forming an initial basis for the Christian-Jewish dialogue that was already gathering momentum.2 They also represent a first step in the process that led, eighteen years later, to Nostra Aetate, the document on the Catholic Church's relation to non-Christian religions that would emerge from the Second Vatican Council in late 1965. At various stages during the council years, it had appeared that the bishops' engagement with the new demands and manifold ramifications of Christian-Jewish relations expressed at Seelisberg might fail to produce any new official statement of Catholic Church teaching on the matter. Would the council after all remain silent on this crucial question? Yves Congar expressed the sentiments of many when, faced with this prospect in May 1965, he wrote in his council diary: 'For myself, however, I am in no way in favour of the pure and simple withdrawal of the text. Twenty years after Auschwitz it is impossible for the Council to say nothing'.3 And, as we now know, with the declaration Nostra Aetate the 'something' the council did succeed in saying, however small it may have appeared at that time, continues to resonate more than fifty years later.
