"The French media already knew about Foucault's behaviour. 'There were journalists present on that trip, there were many witnesses, but nobody did stories like that in those days. Foucault was the philosopher king. He’s like our god in France'." https://t.co/IOKcEBiQuZ
Also heartbroken to find Bishop Barron repeating the shallow interpretation of Raphael's depiction of Plato and Aristotle. It's a Boethian/Thomistic image showing much more harmony than disagreement. https://t.co/5NvBWlk3Jt
An article I wrote on Xenophon, political economy, and ruling classes. "From the point of view of the theory of the ruling class,” wrote James Burnham, “a society is the society of its ruling class." 1/ https://t.co/sksAx0hk2S
Martin Buber's unique vision of a cultural Zionism and an I-Thou Judaism was sparked by the man who declaimed "God is dead." https://t.co/DzAFAFTnW6@RealClearBooks
Representing Aristotelianism, Thomism, and Phenomenology (Edith Stein).
Part of the problem is due to the format -- less than 40 minutes, divided up among 3 speakers of 3 different traditions, meant to complement each other and provide the foundation for the next speaker. Instead, we end up with no single account that is developed satisfactorily.
I didn't bother to take notes. Off the top of my head:
1. The Aristotelian presentation focused on the mean and that it is relative to us. A good point but she didn't go any further because of time constraints.
2. Re: the Thomistic presentation. He jumped to a metaphysical account of sex differences, without looking at the physical or biological account execept superficially, was a mistake.
3. (2) Reminds me that the Aristotelian categories of being needs to be reconsidered in light of everything that has been discovered since then about natural substances of all degrees of complexity.
4. The account of the relation of soul to body as form to matter is wrong. While the proposition that biological sex is rooted in matter (taken from Aquinas), this does not mean that sex is not related to form. It depends on how one understands the relation of matter to form, and I have to say again that natural philosophy, physike, has been neglected by Catholic academic philosophers for too long.
5. The Phenomenological presentation: Virtues are the same for men and women but they are colored for men and women (or perceived? to be different). But why resort to univocal naming when analogous naming is possible? As for a sort of unitary quality, manliness or womanliness, well I would prefer to use those words to talk about subrational or corational differences.
CWR: Catholic universities, contemplation, and our cultural future by Joseph G. Trabbic
What many parents still fail to grasp is that their children’s university education isn’t just going to get them a job, it’s going to give them a worldview.
We can redeem the culture in the twenty-first century, if we want to. Universities are essential to that project. The good news is that in Catholic higher education we don’t need to start from scratch. The institutions already exist to advance this project. They only need our encouragement, support, and the right leadership.
Culture must be redeemed first by existing healthy communities; higher education is proving itself increasingly irrelevant and unnecessary to the creation of community, and Latins will have to learn how to do without them in an age of collapse.
AmConMag: Pornography and the Definition of Power by SCOTT BEAUCHAMP
The reflections of a Korean-German philosopher can help us understand how we’re easily deceived by false freedom.
The Canadian psychologist’s considerable erudition is on clear display throughout 12 Rules for Life, but so is his very real experience in the trenches as a practicing psychotherapist.
There is no financial infrastructure for it, and today's good Catholic colleges are a pale comparison with the Catholic medieval university. They may feel fortified within a conservative enclave, but just wait until they hire their first SJW (who is more likely than not to be a woman, and of course our conservative Catholic intellectuals have to show how egalitarian they are but hiring women). The sort of accountability that is required for honest debate and discussion can only be found within a group of men, and that is not always what happens. A woman who must submit and show deference or respect to men because of their unequal social standing isn't really a peer for such a discussion. An university doesn't not operate separate from the political community; rather it is an instantiation of the political community, and a teacher or scholar cannot divide his identity into two separate spheres of life. As a teacher or scholar he is also at the same time a member of the political community; he is accountable not only to his colleagues at the school but to his fellow citizens in the polis.
The book's description I find to be rather repulsive, if accurate -- why is this, then, being touted at a "conservative" website? Maybe the book is more nuanced than the publisher portrays it.