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The Catholic Turn to Philosophy as an Alternative Tradition

  • Gabriel Motzkin
Part of the Philosophical Studies in Contemporary Culture book series (PSCC, volume 1)

Abstract

Our story began with tradition as a set of practical injunctions and a way of conferring identity at the same time. The concept of tradition was disclosed as being applicable to the notion of a tradition of revelation legitimating institutions. Then tradition began to imply tradition as a constitution of individual identity in relation to a society as a tradition of feeling. The next step in our story, the working-out of the notion of a tradition of knowledge, should be seen as a rationalist reaction to the Romantic notion of tradition as a tradition of affect. The tradition of affect, as we saw, shared with the Enlightenment the notion that the basis for identity is innate. It substituted the notion of an emotional identity for an intellectual identity, feeling for reason, and suggested that feeling is what is innate and reason is what is acquired. In turn, the formulation of a tradition of knowledge in the late nineteenth century would continue to preserve this notion that knowledge is acquired rather than innate.

Keywords

Nineteenth Century Mechanical Time Human Time Religious Culture Historical Interpretation 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Notes

  1. 1.
    Leo XIII, Aeterni Patris. For Eng. text see: ed. Claudia Carlen, The Papal Encyclicals (Wilmington, N. C.: McGrath Pub. Co., 1981), v. 2, pp. 17–27.Google Scholar
  2. 2.
    P. J. Harrigan, Catholic Secondary Education in France 1851-1882. Ph. D. University of Michigan, 1970.Google Scholar
  3. 3.
    Wallace K. Ferguson, The Renaissance in Historical Thought (Boston: Houghton Mifflin Co., 1948). See also: Karlheinz Stierle, “Renaissance-Die Entstehung eines Epochenbegriffs aus dem Geist des 19. Jahrhunderts”, Poetik und Hermeneutik XII, Epochenschwelle und Epochenbewusstsein, op. cit., pp. 453–492.Google Scholar
  4. 4.
    Carl Becker, The Heavenly City of the Eighteenth-Century Philosophers (New Haven: Yale University Press, 1932, 1959).Google Scholar
  5. 5.
    See Malusa, op. cit., pp. 286–308 on the spirit of Catholic historiography.Google Scholar
  6. 6.
    Owen Chadwick, Catholicism and History. The Opening of the Vatican Archives (Cambridge: Cambridge University Press, 1978).Google Scholar
  7. 7.
    Gordon Leff, William of Ockham, op. cit., Gottfried Martin, Wilhelm von Ockham, op. cit.Google Scholar
  8. 8.
    Jan Goldstein, Console and Classify. The French Psychiatric Profession in the Nineteenth Century (Cambridge: Cambridge University Press, 1987), pp. 210–215.Google Scholar
  9. 9.
    Sperber, op. cit., pp. 21 ff., 30. The Church was especially suspicious of pilgrimages and processions, in contrast both to the eighteenth century and the later nineteenth century.Google Scholar
  10. 11.
    Malusa, op. cit., pp. 291–292.Google Scholar
  11. 12.
    Hans Otto Hahn, “Gibt es Unendliches?” (1934), repr. in: Hans Otto Hahn, Empirismus, Logik, Mathematik (Frankfurt: Suhrkamp, 1988), pp. 115–140, esp. p. 115.Google Scholar
  12. 13.
    Harry Paul, The Edge ofContingency, op. cit.Google Scholar

Copyright information

© Springer Science+Business Media Dordrecht 1992

Authors and Affiliations

  • Gabriel Motzkin
    • 1
  1. 1.The Hebrew University of JerusalemIsrael

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