This volume of essays, contributed for the most part by professional Episcopalian theologians who are members of Duodecim society, may be taken I suppose as the official commemoration by American Protestants of the fifteenth Augustinian centenary, which had so much notice in the learned world. It would be idle to pretend that it represents any major contribution in the field of Augustinian philosophy, and the essays are naturally uneven in quality and attitude; but the book fulfils very well indeed its (...) professed purpose, to provide a sort of vademecum for the student or educated person who wishes to read Saint Augustine for himself. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 89 To fill the gap between the two worlds seems to have been one of the most important of their problems. Philo filled it with angels and powers, the Gnostics, whatever their individual differences, filled it with other supernatural creatures begotten by their chief god. Origen filled it with Intelligences, created and corporeal spirits who rose or fell according to their sinfulness (p. 437). The discrepancy between (...) the two worlds remains to be bridged by the later Greek philosophers not by reason but by the appeal to myth, imagination and authority. Only in Plotinus, among the late Greek philosophers, does Boas find a significant remainder of rationalism. Plotinus's problem is similar, to be sure, to that of the other late thinkers: to bridge the metaphysical gap. Appeals to myth and to the authority of earlier Greek thinkers are quite as irrational here as in the earlier thinkers. And the resort to powerful metaphors is as pronounced in Plotinus as in any other philosopher one can name. All this is brought out very well. Yet Boas finds it important to try to expound Plotinus's philosophy as "... a sample of rationalism with axioms and inferences, with dialectical distinctions, with the Law of Contradiction utilized to produce consistency" (p. 455). He doesn't claim to have succeeded in doing this; on the contrary, his account gives little ground on which to justify the attempt, and one wonders why it was undertaken. This is not to deny that Plotinus uses rational arguments and logical inferences, but rather to say that the semblance of a "rational structure" depends instead on poetical and metaphorical elements. Nevertheless, the discussion of Plotinus's thought as a "sample of rationalism" is of interest because it serve to bring out an element in the conception of rationalism which emerges only too rarely in the book? Boas pays special attention to Plotinus's "full fledged hierarchy of being," and his attempt to derive (or "deduce"?) the degrees of being from the One. This rests on the "principle of plenitude," or on the notion that all possible being must be exemplified in existence. This in turn is suggested by one or more powerful metaphors. Plotinus's speculative imagination, in other words, was still unfettered to a considerable degree by authority, revelation, or other restrictions. Kegardless of how adequate one might judge Plotinus's system to be in terms of axioms, definitions and consistency (and surely it is very inadequate), Boas's interest in him as a "sample of rationalism" derives from this freedom in speculation and in choice of "assumptions." This does not mean that logical criteria are not the proper tools of the critic nor that they can be disregarded by the speculative philosopher. It means only that Greek rationalism rested on considerably more; a magnificently free and speculative strain of mind. This is one matter that Boas's discussion makes amply clear. JOHN D. GOHEEN Stanford University Origbne et la Philosophie. By Henri Crouzel. (l~tudes Publi6es sous la Direction de la Facult6 de Th6ologie SJ de Lyon-Fourvi~re; Aubier, 1962. Pp. 238.) This is a painstaking and important essay set between fairly narrow limits. It deliberately stays short of becoming a study of Origenism rather than Origen, and thus avoids the mistake made by so many books about Origen. The field is quite difficult of course. We are still a long way from proper evaluation of the Christian-Hellenist synthesis in 4 However, explicitly stated on pp. 355-356. 90 HISTORY OF PHILOSOPHY the thinking of many Christian figures from the second century to the fourth. Could not the same be said perhaps, rnutatis mutandis, of some Hellenist writers, Celsus, Porphyry, Plotinus? Origen, as well as being more important, is considerably more complicated than most. Is he the first great Christian sumrnator, ~ la Aquinas? Is he a Platonist masquerading as a Christian? Or a Christian masquerading as a Hellenist? In the rough phrase that used to be applied in the schools of theology, auctores scinduntur, sometimes with extreme acrimony. He has been receiving a good deal of attention over the past fifty years, from Bohringer, De Faye, Koch--the list is awfully long-right... (shrink)