In “Toward an Augustinian Liberalism,” Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...) modern reflections on pride in politics reveals a deeper tension between Augustine and modern liberalism than Weithman's analysis acknowledges. This essay discusses this tension by focusing on Hobbes's account of pride and equality in the commonwealth, asking whether Hobbes can be understood as a thinker in the Augustinian political tradition. In order to provide a background on pride as a political vice, this essay contrasts Aristotelian magnanimity with Augustinian humility. Finally, Aquinas's attempt to reintroduce magnanimity into the Augustinian political tradition is considered as a more consistent development of Augustine's thought, thereby revealing more pointedly the tension between Augustine and modern liberalism. By way of conclusion, the possibility of deflating this tension is briefly addressed by considering Jean Bethke Elshtain's discussion of an Augustinian liberalism that does not rely upon a “secular” conception of human nature. (shrink)

In "Toward an Augustinian Liberalism," Paul Weithman argues that modern liberal institutions should be concerned with the political vice of pride as a threat to the neutral, legitimate use of public power that liberalism demands. By directing our attention to pride, Weithman attempts to provide an incentive to and foundation for an Augustinian liberalism that can counteract this threat. While Weithman is right to point to the centrality of pride in understanding the modern liberal tradition, an investigation of the early (...) modern reflections on pride in politics reveals a deeper tension between Augustine and modern liberalism than Weithman's analysis acknowledges. This essay discusses this tension by focusing on Hobbes's account of pride and equality in the commonwealth, asking whether Hobbes can be understood as a thinker in the Augustinian political tradition. In order to provide a background on pride as a political vice, this essay contrasts Aristotelian magnanimity with Augustinian humility. Finally, Aquinas's attempt to reintroduce magnanimity into the Augustinian political tradition is considered as a more consistent development of Augustine's thought, thereby revealing more pointedly the tension between Augustine and modern liberalism. By way of conclusion, the possibility of deflating this tension is briefly addressed by considering Jean Bethke Elshtain's discussion of an Augustinian liberalism that does not rely upon a "secular" conception of human nature. (shrink)

This paper articulates Aquinas’s account of the duties citizens have toward the nation, focused specifically on the virtues of piety and observance. In the first section, I discuss justice as the foundation of good citizenship. In the second, I delineate the acts of justice which primarily orient citizens toward serving the nation, focusing specifically on piety and observance. Finally, in the third section I reflect on how religion, or the virtue by which humans render proper worship to God, has a (...) moderating effect on what we owe to the nation. Reverence for political authorities easily becomes state idolatry unless a strong religious commitment to loving God first and neighbor second is present among the citizenry. Thus, religion is shown to be a bulwark of freedom from tyranny. (shrink)

Thomas Aquinas is an acknowledged model for anyone who wants to understand the dynamics of faith and reason as compatible and collaborative partners in the search for Truth. Further, his extensive reflections over the course of his intellectual development on the theme of Creation make him a fruitful source for understanding the contemporary science and religion dialogue on the origins and development of the universe. What follows is a discussion of Aquinas’s views on Creation with an eye toward contemporary scientific (...) theory. It would be wrong-headed to attempt to “discover” that Aquinas was “the first Evolutionist/Big Bang Theorist” (as Lord Acton found him the “First Whig”), and yet we might be surprised to find how open his philosophical speculations are in this regard. And hopefully the lovers of Truth who wrongly reject Christianity as a result of this love are willing to be surprised by his perennial philosophy. (shrink)

After reflecting on his own undergraduate education, when the study of Newman’s The Idea of a University led to a transformation of his view of education and even life itself, Michael Krom discusses—in the contemplative spirit that Newman contended to be the purpose of education—how Newman’s Idea can be taught in a way so that today’s students are enlivened with the universal call to Truth and Holiness.

After reflecting on his own undergraduate education, when the study of Newman’s The Idea of a University led to a transformation of his view of education and even life itself, Michael Krom discusses—in the contemplative spirit that Newman contended to be the purpose of education—how Newman’s Idea can be taught in a way so that today’s students are enlivened with the universal call to Truth and Holiness.

Introduces Christians to the thought of St. Thomas Aquinas, equipping them to apply their faith to the complex moral, economic, and political problems of contemporary society.

Thomas Aquinas is an acknowledged model for anyone who wants to understand the dynamics of faith and reason as compatible and collaborative partners in the search for Truth. Further, his extensive reflections over the course of his intellectual development on the theme of Creation make him a fruitful source for understanding the contemporary science and religion dialogue on the origins and development of the universe. What follows is a discussion of Aquinas’s views on Creation with an eye toward contemporary scientific (...) theory. It would be wrong-headed to attempt to “discover” that Aquinas was “the first Evolutionist/Big Bang Theorist” (as Lord Acton found him the “First Whig”), and yet we might be surprised to find how open his philosophical speculations are in this regard. And hopefully the lovers of Truth who wrongly reject Christianity as a result of this love are willing to be surprised by his perennial philosophy. (shrink)

In this essay I seek an ancient yet timeless answer to a perennial question: What is the role of the philosopher in society and in what way are those who commit themselves to philosophical endeavors relevant and perhaps even necessary for communities? What I offer for our consideration is an Aristotelian understanding of the nature of philosophy and its relevance to society. This conception hinges upon maintaining that philosophy is a contemplative activity pursued for its own sake: philosophy must be (...) shown to be good for society, not by becoming a handmaiden to society, but on its own merit as a theoretical pursuit of wisdom. I conclude by briefly considering the extent to which Aristotle’s model can speak to our own pluralistic society and to a philosophical community that does not necessarily agree with him concerning the nature of philosophy. My hope is that by doing so I will have contributed to the ongoing dialogue concerning the role of the philosopher in the contemporary world. (shrink)

Vain philosophy has a central place in Hobbes's civil philosophy, for his account of its development as well as the causes of this 'false philosophy' are both important for understanding his views on the nature of philosophy; further, his doctrine of vain philosophy reveals how philosophy is to be situated in the commonwealth in those institutions that have as their role the dissemination of philosophical knowledge, viz. the schools and universities. In this essay I explain what Hobbes means by vain (...) philosophy, and how it differs from true philosophy. After doing this, I analyze its causes, finding pride as the root cause of this false form of philosophy. Finally, I discuss philosophy as concretely taught in the commonwealth through the schools, and in doing so examine the reasons for Hobbes's concern with this vain philosophy as inimical to his civil philosophy. (shrink)