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This course will provide an overview of the history of philosophy in the Latin West during the millennium that stretches from the 6th century to the 15th century. This epoch , as everyone knows, is characterized by the decisive influence of Christian faith on the cultural and doctrinal life of the West. We should begin by noting that the Middle Ages, according to some, forms a parenthesis — something like a void — in the history o f philosophy. And in light of this, we should ask: Can we be both Christians and genuine philosophers? Are faith and philosophy mutually exclusive, or not?
Seventh Lesson: Saint Bonaventure
Eighth Lesson: Saint Thomas Aquinas
Ninth Lesson: Radical Aristotelianism
Tenth Lesson: The Turning Point of 1277 and the Movement of Doctrine in the Late 13th century
Eleventh Lesson: John Duns Scotus
Twelfth Lesson: Doctrinal Life in the Order of Preachers in the 14 th Century
Thirteenth Lesson: William of Ockham and the Movement of Doctrine at the End of the Middle Ages
This course seeks to introduce students to analytic philosophy. Students will be taken through some attempts at defining what analytic philosophy is, in particular how analytic philosophy understands philosophical problems and its own suggestions at approaching those problems. Then students will be led through an example of a debate in analytic philosophy. We will look at Strawson’s paper on referring and Russell’s response to it. The rest of the course will look at various topics considered proper to analytic philosophy.
Aquinas'notion of friendship and its relevance to eternal happiness. What is happiness? What is its nature and character both here and in the hereafter? Is it attainable? What is the nature and character of friendship? Is it possible? Why is it so integral to happiness, the goal of man, in such a way as to say no one can be called happy who is without friends?
This course introduces some of the key elements in Aristotle's thought. It will consider, among other things, Aristotle on language, logic, “first philosophy” or “wisdom”, and effective choice and action. In the appendices, Aristotle on language and logic in the Organon, on nature in the Physics, on “first philosophy” or “wisdom” in the Metaphysics, and on effective choice and action in the Nichomachean Ethics will be considered.
Bonaventure style is fashioned upon Holy Writings. He was a master of language and was called the Doctor Scripture evangelicae. He was able to adapt it perfectly to the the demands of his writings. He was simple and delicate. Sometimes his admiration can turn to imitation, and this explains the rhetorical character found in some passages, the abundance of superlatives, the length of sentences, etc.
In this course we will be able to discover the method and style of Bonaventure and how he used these to be able to spread the Gospel in a time of evangelical renewal which reached its height in the 13th century.
Law is a juridical system that organizes the social aspects of humankind. For that reason the
systematic oranization, the content and the governing principle of canon law and its different
branches should and do conform to how well the Church’s social dimension and social structures
are understood at each moment in time.
Catholic Social Teaching (also known as Catholic Social Doctrine) sums up the teachings of the Church on social justice issues. It promotes a vision of a just society that is grounded in the Sacred Scriptures and in the wisdom gathered from experience by the Christian community as it has responded to social, economic, and political issues throughout history.
The aim is to explore some aspects of Christian-Muslim dialogue in Britain, against the climate of rising secularization of European societies and the changing dynamics of institutional religious channels in this context. It will also touch upon questions of faith, belonging and belief, after an in-depth analysis of the challenges secularism represents for inter-faith dialogue given the contemporary popularity of militant atheism.
In the previous course on Christology we have looked primarily at the Jesus of the Gospels, particularly the Synoptic Gospels: his life, death, and resurrection. We now will look more closely at how Jesus Christ, following upon his resurrection, and the disciples’ experience of the risen Jesus, gets handed on,-first within the New Testament itself by St. Paul and the Gospel of John,- but then later in the early Church picking up with those themes and developing them,- and also clarifying them in its conciliar teaching.
We have considered christologies in the New Testament, and in the early Church, as well as that of Thomas Aquinas as representative of the Middle Ages. How best to hand on the good news of who Jesus is gets re-thought throughout the centuries, always grounded in the previous Tradtion, but also respectful of new challenges. So in the twentieth century, thinking about Jesusfinds new contexts: Asia, Africa, Latin America, within feminist thought, within the context of religious pluralism. Christology, as all theology, confronts the challenge of inculturation. We present only a few efforts to think about Christology in these new contexts.