Resumen: Cómo ver la reforma de la iglesia católica en el siglo XVI y su relación con la virtud es un tema importante en el estudio de la filosofía humanista. Los humanistas enfatizan que la educación virtuosa es la base para cultivar la personalidad y creen que restaurar las virtudes de la iglesia es la “cura” para los males de la iglesia moderna temprana. Consilium de emendanda Ecclesia (1537) es la práctica de la virtud de los humanistas católicos. Esto se (...) refleja en propuestas para fortalecer las normas educativas y las disciplinas socio-morales y enfatizar el perfeccionamiento de la virtud clerical como la fuerza impulpara la reforma. Además, bajo la guía de la ética de la virtud, la política de la virtud se convierte en la ideología guía de la práctica política de esos humanistas, donde reconocen la autoridad del papa y de la iglesia y asocian la virtud con la legitimidad del poder. La filosofía de la virtud en Consilium forma el fundamento ideológico para la reforma de la iglesia católica. El erudito chino antiguo Dong Zhongshu (179-104 B.C.) practicó una política similar de la virtud. En las exubergemde la primavera y el otoño, combinla legitimidad del gobierno con la virtud basada en el derecho divino de los reyes, perpetuasí el concepto confuciano del “sabio”. Tanto humanistas católicos como Dong enfatizaron la importancia de la virtud de los gobernantes como agentes de Dios. (shrink)

The aim of this chapter is to reflect and provide a tentative answer to the question posited in the title. The first section provides a brief summary of the origin of that “humanism” typical of Modernity. The second section attempts to demonstrate the intrinsically individualistic and atheistic dimension entailed in this Modernist vision of man. In the third part, which can be considered the nucleus of this chapter, we present an exposition of how, from the basic characteristics of this (...) “humanistic” individualism, a new and revolutionary vision of the economy emerged – a vision now paradigmatic but still fraught with perhaps fatal ambiguities and difficulties. This vision can be seen as an “anthropological inversion” which drove the humanism of the Enlightenment. The last part, and by way of conclusion, provides some suggestions as to how, from a Christian conception of man, it might be possible to advance a more realistic and practical view of the economy. (shrink)

The new Christian humanism is not about concepts and theories. It is a mystical experience of the centrality of Jesus Christ, of His face of mercy, of love given and delivered. Love is the gift that we must accept and respond to with love, especially with an ethic of love that makes us stand in solidarity with nature, with each other, and with the poor in a special way. We are a gift that is communicated. We must use the (...) resources of science, technology, and educational advances without fear, but always looking at human beings as the goal of our action. Everything is summarized in an integral ethic of loving care, in which women are experts and especially women religious in the church . (shrink)

This article reconsiders Sartre's seminal 1945 talk, “Existentialism is a Humanism,” and the stakes of the humanism debate in France by looking at the immediate political context that has been overlooked in previous discussions of the text. It analyses the political discussion of the term “humanism” during the French national elections of 1945 and the rumbling debate over Sartre's philosophy that culminated in his presentation to the Club Maintenant, just one week after France went to the polls. (...) A consideration of this context helps explain both the rise, and later the decline, of existentialism in France, when, in the changing political climate, humanism lost its centrality, setting the stage for new antihumanist criticisms of Sartre's work. (shrink)

The Heythrop Journal, Volume 63, Issue 5, Page 1029-1030, September 2022.

This article aims at exploring some recent developments in Catholic Church's recent relationship with religious others. It does so by exploring the theological-anthropological sources behind Vatican II and some subsequent Papal teachings concerning the Church's mission of dialogue. Specifically, it discusses the notion of common origin, destiny and common humanity as sources for praxis-oriented and faith-based initiatives in a Christian-Muslim dialogue. This article is divided into three sub-sections. First, it considers the Catholic Church's renewed dialogue with non-Christian believers, (...) with particular focus on the theological-anthropological turn in recent Church teaching. Second, it examines the prospects and challenges of Christian-Muslim dialogue based on belief in God the creator and divine revelation, and human beings' response to divine manifestations in history. Finally, it considers some faith-based humanistic and dialogic initiatives that emerge from the Christian-Muslim confession of one creator God. The paper suggests that a theology of dialogue that understands the world and human beings as the realm of encounter, uncovering and necessitating the divine and the Church's activity in human history, can foster faith-based humanistic and dialogic initiatives between Christians and Muslims. (shrink)

Humanism in business is not only an alternative to economism but a way to human excellence. Humanism presented here revolves around the rich notion of “human person”, keystone of modern personalist philosophy and Catholic Social Teaching. From this perspective this book is offered to everyone, believer and nonbeliever alike. The person-centered humanism considers the human-wholeness, individual and relational, with subjectivity, self-determination, openness to transcendence, and with capacity not only to possess but also to give. It also (...) highlights the uniqueness of each person, endowed with a high constitutive dignity and in continuous process of flourishing toward human plenitude. An attitude of respect and good will is due to non-personal beings, while persons deserve to be treated with justice and even with love of benevolence. The book is prepared in dialogue with mainstream of thought in business and business ethics and focused on exploring ways to improve some conventional views. It includes some proposals such as a person-based ethics, ethics understood as intrinsic to business activity, the consideration of the company as an organized community of persons, and the purpose of the company oriented toward the common good through a double mission, internal and external. It is also suggested substituting the notion of “stakeholder” for the richer one of “relationholder.”. (shrink)

본고의 목적은 고전의 가치를 지닌 존 헨리 뉴먼의 『대학의 이념』이 다루고 있는 중요한 주제들을 요약해서 소개하고, 이를 통해서 오늘날 한국 가톨릭대학교들의 현실을 진단함과 동시에 미래의 발전 전망들을 가늠해보는 것이다. 본론의 첫째 부분은, 뉴먼이 다루고 있는 주제들 중에서 오늘날 여전히 시의성을 지니고 있는 네 가지 주제들을 소개하는 것이다: 가톨릭대학교의 설립목적, 학문으로서의 신학의 통합적 역할, 자유교양교육의 중요성, 가톨릭 인본주의에 입각한 교회의 의무. 이어서 둘째 부분에서는, 뉴먼의 저서에 대한 현대 미국의 대학교육자들의 견해를 소개하는 것인데, 이는 오늘날 대학의 문제 역시 세계화의 맥락에서 반성될 수 (...) 있는 것이기에 우리 현실을 진단하는데 참고하기 위한 것이다. 마지막으로는, 이상의 내용을 토대로 해서 필자가 생각하기에 한국의 가톨릭대학교들이 비전을 세움에 있어서 고려해야 할 사항들을 열거하였다: 가톨릭대학교의 정체성을 드러내는 통합적 비전과 차별성, 교육의 중요성, 교양교육과 전문교육 사이의 균형, 대학의 연구 기능이 실천적인 문제들과 연관성을 확보하는 일, 온라인 교육의 확장 추세와 관련해서 양적 성장보다는 내실화를 기하는 일의 중요성 등이 그것들이다. 결론에서는, 재정건전화의 가능성과 가톨릭대학인들 사이의 연대에 대해서 일언하였다. (shrink)

Heidegger's attacks against humanism have come under renewed scrutiny, especially in France, as the latest wave of polemics over his political engagement has metamorphosed into a debate over the nature of humanism itself. Yet these recent discussions give rise to a number of perplexities. Firstly, for all their differences, it is remarkable how Heidegger's critics and defenders alike distort his position. On the one side, his French defenders hold that humanism is the attribution of a fixed essence (...) to man, according to which definition "even Nazism is a humanism." The fact that the early Heidegger was still enmeshed in the snares of humanism is then invoked to explain his political views in the thirties. (shrink)

BY OVEREMPHASIZING MATERIALISTIC VALUES, we have perverted the culture and set modern Western civilization on a self-destructive course. Some critics have said that the economy, science, and technology are the only healthy aspects of our society. We have what I have called a saber-toothed tiger civilization. In the evolutionary process, the saber-toothed tiger developed great tusks as effective weapons in combat, but perished because they obstructed its eating. We have developed a culture that is highly successful in advancing science and (...) technology and producing wealth and power, but in doing so we have undermined and subjectivized the sectors of the culture that underwrite our identity, the meaning of our existence, and the norms and values by which we live our lives, organize our society, and run our institutions, including even science and the economy. But unlike the saber-toothed tiger, we can discover our error and correct our course. (shrink)

This essay considers how the JRE has engaged Catholic ethics in the last 50 years and how the concerns of Catholic ethics during this period of exceptional change are reflected and developed in the JRE. It discusses the transformation of Catholic ethics by focusing on the transitions: (i) from classical to historical consciousness; (ii) from an essentialist concept of human nature to a dynamic concept of the moral subject; (iii) from abstract to contextual moral reason; and (iv) (...) from a discourse that ignored the politics of power to one that reckons with it, analyzing the distinct ways in which the JRE engaged with these transformations. It concludes by looking to the future and suggests that a deeper engagement with the breadth of Catholic ethics internationally may help advance the Journal's mission and that a fuller interaction with the comparative and humanistic dimensions of the JRE's mission will enhance Catholic ethics. (shrink)

Alongside Colin Wright, I contend that it is important to consider the implications of Alain Badiou’s political project in various distinct geopolitical locations. To this end, in this paper I bring Badiou’s work into conversation with the decolonial feminist project of Sylvia Wynter. Both Badiou and Wynter provide an account of political emancipation that operates by disrupting already existing oppressive structures. However, I argue that the manner in which they hope to achieve this emancipation, or the manner in which it (...) is possible, is inherently distinct. Badiou proposes a kind of universality that subtracts from differences and identity in order to achieve justice and equality. However, Wynter underlines the importance of the liminal or marginal position that exists as identity or difference for the purpose of disrupting problematic hierarchical structures in order to attain a kind of universal emancipation. (shrink)

A Confederacy of Dunces (Confederacy) by John Kennedy Toole portrays an interplay between competing definitions of humanism. The one school of humanism—called by some the Modernist Paradigm—saw the Italian Renaissance as the origin of nineteenth- and twentieth-century modernist views that celebrated science, technology, and individual human freedom. The other school, led by Paul Oskar Kristeller, sought to historicize humanism by establishing that Renaissance writers and thinkers were generally conservative and preserved the philosophical ideas of the medieval era. (...) Kristeller was the President of the Renaissance Society of America and was at the height of his influence at Columbia University during the late 1950s, when Toole studied for his Master’s degree there. The main character in Confederacy, Ignatius J. Reilly, presents a parody of Kristeller’s position, which he uses to critique modern society. Ignatius also plays the part of a child of the planetary god Saturn, both by acting out the ancient astrological tradition of associating Saturn with misfortune and disorder and by being a parody of the Renaissance concept of the Genius as a Child of Saturn begun by the Renaissance philosopher whom Kristeller studied most, Marsilio Ficino. Ignatius’s worldview is an antithesis of the Modernist Paradigm. Confederacy is critical of both Modernist humanism with its attendant materialism and its antithesis—Ignatius’s dysfunctional version of Kristeller’s Renaissance philosophy. When the community expels Ignatius as a scapegoat, Toole appears to gesture toward a dialectical synthesis of the two concepts of humanism in the novel’s happy ending. (shrink)

I argue that Taylor’s engagement with secularity demonstrates his deep concern for preserving key humanist insights, an abiding commitment to moral pluralism, and the sincerity of his religious faith. Taylor insists on transcendence as the best hope for securing the continued commitment to the moral legacy of humanism in the west, but while he personally advocates a renewed Christian humanism, his notion of transcendence is amenable to other interpretations, including non-religious options, and so allows for a potential overlapping (...) consensus on humanism from what Taylor calls the “transformation perspective.”. (shrink)

‘평화’ 개념은 일상에서 가장 많이 사용되면서도 깊이 있게 성찰되지 못하고 있다. 그런데 이미 김수환 추기경은 현실의 절박한 상황에 대한 구체적인 성찰을 토대로 심오한 평화 사상을 제시한 바있다. 과연 그는 어떻게 그렇게 깊이 있는 성찰에 도달할 수 있었을까? 여러 교회 문헌이 일차적인 자료였을 것으로 추정되지만, 우리는 더 깊은 근원을 찾아 아우구스티누스의 평화 사상과 비교해보았다. 이를 통해 보편적인 평화의 추구, 참 평화와 거짓 평화의구별, 평화를 정의의 실현과 사랑의 결실로 보는 것 등 중요한 내용과 구조는 매우 유사하다는 점을 확인했다. 그렇지만 두 사상가사이에는 평화를 (...) 위한 폭력 허용 여부, 인간을 바라보는 관점, 현세에서 평화가 이루어질 가능성 등에서 차이점도 존재했다. 그렇기 때문에 그들의 유사점과 차이점이 함께 성찰될 때 실천과 이론의 긴밀하게 연결된 더 균형 잡힌 평화 사상이 완성될 것이다. 이를 통해서 여전히 분단 현실에서 살아가고 있는 우리가 평화를 어떻게 이해해야 하며, 평화로 나아가는 구체적인 방법에 대한 영감을 얻을 수 있기를 기대해 본다. (shrink)

The article starts by arguing that seeing the firm as a mere nexus of contracts or as an abstract entity where different stakeholder interests concur is insufficient for a “humanistic business ethos”, which entails a complete view of the human being. It seems more appropriate to understand the firm as a human community, a concept which can be found in several sources, including managerial literature, business ethics scholars, and Catholic Social Teaching. In addition, there are also philosophical grounds that (...) support the idea of business as a human community. Extending this concept, and drawing from some Phenomenological-Personalist philosophers, we propose that the firm should be seen as a particular “community of persons” oriented to providing goods and services efficiently and profitably. Being a “community of persons” emphasizes both individuals and the whole, and makes explicit the uniqueness, conscience, free will, dignity, and openness to human flourishing. This requires appropriate communication about and participation in matters which affect people’s life, and makes it essential to cooperate for the common good of the business firm and the society. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” introduces a sinister equivocality (...) between these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

Since the early 1980s, there has been renewed scholarly interest in the concept of Christian Humanism. A number of official Catholic documents have stressed the importance of 'Christian humanism', as a vehicle of Christian social teaching and, indeed, as a Christian philosophy of culture. Fundamentally, humanism aims to explore what it means to be human and what the grounds are for human flourishing. Featuring contributions from internationally renowned Christian authors from a variety of disciplines in the (...) humanities, Re-Envisioning Christian Humanism recovers a Christian humanist ethos for our time. The volume offers a chronological overview and individual examples of past Christian humanisms. The chapters are connected through the theme of Christian paideia as the foundation for liberal arts education. (shrink)