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The Order of Things: The Realism of the Principle of Finality
The Order of Things: The Realism of the Principle of Finality is an exploration of the metaphysical principle, "Every agent acts for an end. "
In the first part, Fr. Garrigou-Lagrange sets forth the basics of the Aristotelian metaphysics of teleology, defending its place as a central point of metaphysics. After defending its per se nota character, he summarizes a number of main corollaries to the principle, primarily within the perspective established by traditional Thomistic accounts of metaphysics, doing so in a way that is pedagogically sensitive yet speculatively profound.
In the second half of The Order of Things, Garrigou-Lagrange gathers together a number of articles which he had written, each having some connection with themes concerning teleology. Thematically, the texts consider the finality and teleology of the human intellect and will, along with the way that the principle of finality sheds light on certain problems associated with the distinction between faith and reason. Finally, the text ends with an important essay on the principle of the mutual interdependence of causes, causae ad invicem sunt causae, sed in diverso genere.
In the first part, Fr. Garrigou-Lagrange sets forth the basics of the Aristotelian metaphysics of teleology, defending its place as a central point of metaphysics. After defending its per se nota character, he summarizes a number of main corollaries to the principle, primarily within the perspective established by traditional Thomistic accounts of metaphysics, doing so in a way that is pedagogically sensitive yet speculatively profound.
In the second half of The Order of Things, Garrigou-Lagrange gathers together a number of articles which he had written, each having some connection with themes concerning teleology. Thematically, the texts consider the finality and teleology of the human intellect and will, along with the way that the principle of finality sheds light on certain problems associated with the distinction between faith and reason. Finally, the text ends with an important essay on the principle of the mutual interdependence of causes, causae ad invicem sunt causae, sed in diverso genere.
- GenresPhilosophy
392 pages, Hardcover
Published October 26, 2020
About the author
Réginald Garrigou-Lagrange
104 books153 followersRéginald Marie Garrigou-Lagrange, O.P. (February 21, 1877, Auch, France – February 15, 1964, Rome) was a Catholic theologian and, among Thomists of the scholastic tradition, is generally thought to be the greatest Catholic Thomist of the 20th century. He taught at the Pontifical University of St. Thomas Aquinas, commonly known as the Angelicum, in Rome from 1909 to 1960.
Father Garrigou-Lagrange initially attracted attention when he wrote against the theological movement later called Modernism. He is also said to be the drafter or "ghostwriter" of Pope Pius XII's 1950 encyclical Humani Generis, subtitled "Concerning Some False Opinions Threatening to Undermine the Foundations of Catholic Doctrine."
He is best known for his spiritual theology. His magnum opus in the field is The Three Ages of the Interior Life, in which he propounded the thesis that infused contemplation and the resulting mystical life are in the normal way of holiness of Christian perfection.
http://en.wikipedia.org/wiki/Reginald...
Father Garrigou-Lagrange initially attracted attention when he wrote against the theological movement later called Modernism. He is also said to be the drafter or "ghostwriter" of Pope Pius XII's 1950 encyclical Humani Generis, subtitled "Concerning Some False Opinions Threatening to Undermine the Foundations of Catholic Doctrine."
He is best known for his spiritual theology. His magnum opus in the field is The Three Ages of the Interior Life, in which he propounded the thesis that infused contemplation and the resulting mystical life are in the normal way of holiness of Christian perfection.
http://en.wikipedia.org/wiki/Reginald...
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Displaying 1 of 1 review
December 27, 2022
Fair warning, this is my first ever good reads review and is not extensive and does not fully cover the material by any means. Much is left out, but these are my highlights of the book in my most humble opinion. Any important insights that should be in this review are a result of my ignorance alone.
Lagrange is an excellent expositor of the principle of finality (that every agent acts for an end) in Aristotle’s and Aquinas’ thought and its forgotten relevance in the disciplines of philosophy and theology.
For the philosopher, Lagrange demonstrates how foundational the principle of finality is for both metaphysics and epistemology. With respect to the latter, Lagrange brilliantly explains the problematic beginnings of Cartesian philosophy with the cogito ergo sum, recognizes that this presupposes the more fundamental Aristotelian distinction between being and non-being, and act and potency. This allows the individual to escape the solipsistic trap of Cartesianism and ground the first principles of philosophy not exclusively in the mind, but in the nature of reality itself. With respect to the former, Lagrange argues against the rejection of the principle of finality posed by the modern philosophers such as David Hume. The principle of finality is intrinsically tied to the other foundational principles of philosophy like the principle of identity/contradiction, and the principle of raison d’être. These principles fall apart without the principle of finality, and any understanding of metaphysics along with it.
For the theologian, Lagrange demonstrates the importance of the principle for understanding the intellect and the will. This takes up the second half of the book. In so doing, Lagrange addresses several issues including how the intellect, ordered to knowing universals, is able to know particulars as well. However, Lagrange also provides a delightful demonstration of the existence of God from the will’s ordering to the universal good and man’s natural desire for happiness. Lagrange concludes this section with the importance of the principle of the mutual influence of causes (with respect to the four causes) and it’s necessity for both philosophy and theology, and how it is found not only in nature and in the spirit of man, but also in God’s grace and Goodness.
Lastly, Dr. Minerd’s translation is brilliant and clear. His footnotes demonstrate not only his prowess as a translator, but his comprehensive understanding of the speculative principles in Lagrange’s thought and the historical context in which he was writing. The reader will find his translator’s notes in the footnotes to be supremely useful, especially for references to other works which can provide more clarity on certain topics. I look forward to reading many more of Dr. Minerd’s translations of Fr. Garrigou-Lagrange’s other works.
Lagrange is an excellent expositor of the principle of finality (that every agent acts for an end) in Aristotle’s and Aquinas’ thought and its forgotten relevance in the disciplines of philosophy and theology.
For the philosopher, Lagrange demonstrates how foundational the principle of finality is for both metaphysics and epistemology. With respect to the latter, Lagrange brilliantly explains the problematic beginnings of Cartesian philosophy with the cogito ergo sum, recognizes that this presupposes the more fundamental Aristotelian distinction between being and non-being, and act and potency. This allows the individual to escape the solipsistic trap of Cartesianism and ground the first principles of philosophy not exclusively in the mind, but in the nature of reality itself. With respect to the former, Lagrange argues against the rejection of the principle of finality posed by the modern philosophers such as David Hume. The principle of finality is intrinsically tied to the other foundational principles of philosophy like the principle of identity/contradiction, and the principle of raison d’être. These principles fall apart without the principle of finality, and any understanding of metaphysics along with it.
For the theologian, Lagrange demonstrates the importance of the principle for understanding the intellect and the will. This takes up the second half of the book. In so doing, Lagrange addresses several issues including how the intellect, ordered to knowing universals, is able to know particulars as well. However, Lagrange also provides a delightful demonstration of the existence of God from the will’s ordering to the universal good and man’s natural desire for happiness. Lagrange concludes this section with the importance of the principle of the mutual influence of causes (with respect to the four causes) and it’s necessity for both philosophy and theology, and how it is found not only in nature and in the spirit of man, but also in God’s grace and Goodness.
Lastly, Dr. Minerd’s translation is brilliant and clear. His footnotes demonstrate not only his prowess as a translator, but his comprehensive understanding of the speculative principles in Lagrange’s thought and the historical context in which he was writing. The reader will find his translator’s notes in the footnotes to be supremely useful, especially for references to other works which can provide more clarity on certain topics. I look forward to reading many more of Dr. Minerd’s translations of Fr. Garrigou-Lagrange’s other works.
Displaying 1 of 1 review