Piotr Jaroszynski, Beauty and Being: Thomistic Perspectives

Product Description

This book represents an attempt to distinguish and define what beauty is in metaphysical terms, to arrive at a better understanding of beauty as a transcendental property of being, and to establish beauty’s place in philosophy alongside truth and the good through an exploration of whether there can truly be a philosophy of beauty, or whether beauty is merely a type of aesthetic. The first part of this work outlines the history of philosophical thought on the subject, through an introduction to three great theories of beauty – harmony, form, and relationism – and a discussion of the evolution of the fine arts. The second part introduces first the theory of aesthetics, then the relationship between nature, being, and beauty, and finally the controversy over whether beauty is natural or a product of human knowledge and experience. The third part moves towards a philosophy of beauty in a first sense: something that is real but immaterial, something that can be understood but not seen. This idea is constructed through an examination of beauty’s relation to beings and existence, and finally through a juxtaposition of beauty with ugliness.

Found Here: http://www.amazon.com/Beauty-Being-Thomistic-Perspectives-Etienne/dp/0888447337

“We ask why the Philosopher has so often used such an obscure mode of teaching. Here is the reason: in temples, one uses veils to prevent anyone, even the profane, from approaching what they are not worthy to approach. So too, Aristotle used obscurity as a veil for his philosophy in such a way that, just for this reason, the most excellent of his students would give their souls to his teaching with yet more ardor, and the slothful and the vain, when they approached such a discourse, would be turned away by its obscurity.”

(Commentary on the Categories, Introduction)

Abstract

Ours is but a borrowed existence, freely given us by God, and He keeps us in existence because indeed He wills it so. Ours is but a goodness in which there is so much infirmity and even degradation; there is so much error in our knowledge. This thought, while serving to make us humble, brings home to us by contrast the infinite majesty of God. And then if it is a question of others and no longer of ourselves, if we have suffered disillusionment about our neighbor whom we had believed to be better and wiser, let us remember that he too has suffered disillusionment about us; let us remember that he too is perhaps better than we are, and that whatever is our own as coming from ourselves-our deficiencies and failings—is inferior to everything our neighbor has from God.

This is the foundation of humility in our relations with others. Lastly, we must admit that the disillusionments we ourselves experience, or which others experience through us, in view of the radical imperfection of the creature, are permitted that we may aspire more ardently to a knowledge and love of Him who is the truth and the life, whom we shall some day see as He sees Himself. We shall then understand the meaning of those words of St.Catherine of Siena: “The living, practical knowledge of our own wretchedness and the knowledge of God’s majesty are inseparable in their increase. They are like the lowest and highest points on a circle that is ever expanding.”

And the more we realize our own imperfections and limitations, the more we realize, too,that God has a right to be loved above all things by reason of His infinite wisdom and His infinite goodness. Our final observation is this: the supreme truth has Himself spoken to us: He hasrevealed Himself to us, as yet in an obscure manner, but it is the foundation ofour Christian faith. It is in the name of this supreme truth that Jesus speaks,when He says: “In truth, in truth, I say to you.” He is Himself the truth and the life,and by His help from day to day we must gradually live a better life. This far surpasses Plato’s ideal; no longer is it an abstract, philosophic ascent to the supreme truth, but the supreme truth which condescends to reach down to us inorder to raise us up to Himself. - Providence -Fr. Reginald Garrigou-Lagrange, O.P. 1877-1964

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RÉGINALD GARRIGOU-LAGRANGE AND SOME DISPUTED QUESTIONS IN 20TH CENTURY CATHOLIC THOUGHT

Saturday 27 November 2010 10.00-17.00

Philosophical Adequacy: Garrigou-Lagrange on theThought of Bergson and BlondelRichard Peddicord OP

Aquinas Institute of Theology, St Louis, Missouri

Garrigou-Lagrange after Chenu on the Nature ofTheology: a Critical Disciple of his Disciple

Henry Donneaud OPInstitut Catholique de Toulouse

Garrigou and de Lubac on Divine RevelationAidan Nichols OPBlackfriars, Cambridge

General Discussion- including responses by Philip Endean SJ (Campion Hall, Oxford), John Sullivan (Liverpool Hope University), and Thomas Crean OP (Holy Cross, Leicester)

This colloquium will consider the work and legacy of Réginald Garrigou-Lagrange OP (1877-1964). A key figure in 20th century Catholic thought, his philosophical convictions, articulated in responses to Bergson and Blondel among others, supported theological positions that contrasted controversially with those of a number of figures associated with the nouvelle théologie.

For further information, and registration, contact the colloquium convenor Francis Murphy, Magdalen College, High Street, Oxford OX1 4AUTelephone + 44 7958 708924 Email francis.murphy@theology.ox.ac.uk