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God, Philosophy, Universities: A Selective History of the Catholic Philosophical Tradition
'What does it mean to be a human being?' Given this perennial question, Alasdair MacIntyre, one of America's preeminent philosophers, presents a compelling argument on the necessity and importance of philosophy. Because of a need to better understand Catholic philosophical thought, especially in the context of its historical development and realizing that philosophers interact within particular social and cultural situations, MacIntyre offers this brief history of Catholic philosophy. Tracing the idea of God through different philosophers' engagement of God and how this engagement has played out in universities, MacIntyre provides a valuable, lively, and insightful study of the disintegration of academic disciplines with knowledge. MacIntyre then demonstrates the dangerous implications of this happening and how universities can and ought to renew a shared understanding of knowledge in their mission. This engaging work will be a benefit and a delight to all readers.
200 pages, Hardcover
First published January 1, 2009
36 people are currently reading
720 people want to read
About the author
Alasdair MacIntyre
80 books520 followersAlasdair Chalmers MacIntyre was a British-American philosopher who contributed to moral and political philosophy as well as history of philosophy and theology. MacIntyre's After Virtue (1981) is one of the most important works of Anglophone moral and political philosophy in the 20th century. He was senior research fellow at the Centre for Contemporary Aristotelian Studies in Ethics and Politics (CASEP) at London Metropolitan University, emeritus Professor of Philosophy at the University of Notre Dame, and permanent senior distinguished research fellow at the Notre Dame Center for Ethics and Culture. During his lengthy academic career, he also taught at Brandeis University, Duke University, Vanderbilt University, and Boston University.
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Displaying 1 - 25 of 25 reviews
October 21, 2016
I was reading another history of Catholic thought, focused on the 20th century, and it was so enragingly stupid that I had to stop and go to MacIntyre, whom I knew would be intelligent and clear. And indeed, as far as histories of philosophy from Augustine to the present go, this is pretty easy reading. You've got to love a guy who writes about Catholic philosophy and the state of the contemporary University--and writes, as his longest chapter, one on Averroes and Maimonides. If more people were like MacIntyre, both Catholic philosophy and the contemporary University would be in much better shape. Plus, we'd all know a crazy amount of stuff.
November 11, 2013
My favorite (contemporary) philosopher is back in action.
In God, Philosophy, Universities, MacIntyre traces the intellectual development of Catholic theology from Augustine into the present. He also details the rise of the universities and the changes in modern philosophy (and the Catholic response) that have left us where we are today where few people see philosophy or theology as inherently relevant for every human person.
He explains that authentically Catholic philosophy and theology can make a real and needed contribution to most universities by providing an integrated understanding of the unity of knowledge and the relationship between the different academic disciplines. The assumed naturalism of most university departments tends to be unconscious and therefore unquestioned. Thus anyone interested in truth would benefit by examining thoroughly these and any other assumed philosophical positions. MacIntyre also argues that this naturalism is just as dogmatic as any faith commitment, but often goes unexamined.
He discusses a wide range of thinkers from Augustine & Anselm, to the medieval Islamic philosophers, obviously Thomas Aquinas, and onto others such as Pascal, Descartes, Newman, Pope John Paul II and many others. MacIntyre is himself a Thomist but he nonetheless includes the contributions of non-Thomist Catholics in the modern period.
It is a great book, and for the most part highly readable. I just wish this book would reach non-Catholics too because I think he's spot on that even the secular university is badly in need of analyzing its own assumptions and underlying philosophical commitments.
In God, Philosophy, Universities, MacIntyre traces the intellectual development of Catholic theology from Augustine into the present. He also details the rise of the universities and the changes in modern philosophy (and the Catholic response) that have left us where we are today where few people see philosophy or theology as inherently relevant for every human person.
He explains that authentically Catholic philosophy and theology can make a real and needed contribution to most universities by providing an integrated understanding of the unity of knowledge and the relationship between the different academic disciplines. The assumed naturalism of most university departments tends to be unconscious and therefore unquestioned. Thus anyone interested in truth would benefit by examining thoroughly these and any other assumed philosophical positions. MacIntyre also argues that this naturalism is just as dogmatic as any faith commitment, but often goes unexamined.
He discusses a wide range of thinkers from Augustine & Anselm, to the medieval Islamic philosophers, obviously Thomas Aquinas, and onto others such as Pascal, Descartes, Newman, Pope John Paul II and many others. MacIntyre is himself a Thomist but he nonetheless includes the contributions of non-Thomist Catholics in the modern period.
It is a great book, and for the most part highly readable. I just wish this book would reach non-Catholics too because I think he's spot on that even the secular university is badly in need of analyzing its own assumptions and underlying philosophical commitments.
October 2, 2020
9/10.
Excellent overview of the Augustinian, Aristotelian, Thomist, and modern traditions, with excurses towards their opponents and interlocutors as required.
Excellent overview of the Augustinian, Aristotelian, Thomist, and modern traditions, with excurses towards their opponents and interlocutors as required.
November 24, 2021
خدا، فلسفه، دانشگاه اثر السدیر مک اینتایر پژوهشی در باب سرشت این سه مفهوم و پیوند هر یک با دیگریست و سرنوشتشان از زمان تاسیس اولین دانشگاه ها در اروپای قرون وسطی تا قرن حاضر. پرسشی که مک اینتایر پیش پای فلسفه در قرن اخیر می گذارد، فلسفه ای که به گمان او به رشته ای تخصصی در کنار رشته سایر رشته های دانشگاهی تبدیل شده و صدر نشینی خودش را به عنوان ملکه علوم از دست داده، این است که در دانشگاه های مدرن کدام رشته وظیفه دارد تا ربط و نسبت بین رشته های مختلف را، که هر کدام از دریچه نگاه خود به واقعیت مینگرند، بررسی کند تا معنای یکپارچه ای از واقعیت هستی به دست دهد؟
مک اینتایر با ذکر شکست فیزیک در رسالتی که در نیمه ابتدایی قرن ۲۰ ام برای خود قائل بود، این که فیزیک می تواند محک راستی و ناراستیِ نهاییِ تمام علوم در گزاره هایی که تولید می کنند باشد، تلاش می کند تا با مرور تاریخ فلسفه مسیحی و تاریخ دانشگاه در سنت کاتولیک، از راه حلی فراموش شده برای نظام مند ساختن علوم دانشگاهی سراغ بگیرد.
پیش از حمله های بی امان جریان روشنگری به خداباوری، سنت کاتولیک و نگاه غایت نگر این سنت به پژوهش های علمی، پژوهش هایی که باید در خدمت الهیات مسیحی و فلسفه می بودند، دانشگاه محلی بود برای به تصویر کشیدن وحدت حقیقت در عین کثرتش و الهیات رشته ای بود که این کثرت ها را در کنار یکدیگر نگاه می داشت. در اصل این یکتایی و مطلق بودن خداوند بود که پیش از این، یکتایی و مطلق بودن حقیقت را امکان پذیر می ساخت. و فلسفه این رسالت را عهده دار بود که حقیقت را به شکلی نظام مند به فهم درآورد و پرسشگر پرسش های بنیادینی از نظام هستی، نظم اشیا و جایگاه انسان در این نظم و نظام باشد.
مک اینتایر می نویسد: هدف یک آموزش دانشگاهی این نیست که دانشجویان را برای یک شغل یا حرفه خاص تربیت کند و یا آنها را به نظریاتی مجهز کند که بعد ها کاربرد مفیدی برایشان پیدا خواهد شد بلکه هدف دانشگاه تغییر اذهان دانشجویان است به گونه ای که به افراد متفاوتی تبدیل شوند افرادی که به این درک برسند که چگونه هر یک علوم باز نمودی از برخی جنبه های واقعیت است و ذهن به این درک برسد که این علوم هر کدام چه نقشی در پیشرفت ذهن در به چنگ آوردن حقیقت هستی به مثابه یک کل دارند.
مک اینتایر با ذکر شکست فیزیک در رسالتی که در نیمه ابتدایی قرن ۲۰ ام برای خود قائل بود، این که فیزیک می تواند محک راستی و ناراستیِ نهاییِ تمام علوم در گزاره هایی که تولید می کنند باشد، تلاش می کند تا با مرور تاریخ فلسفه مسیحی و تاریخ دانشگاه در سنت کاتولیک، از راه حلی فراموش شده برای نظام مند ساختن علوم دانشگاهی سراغ بگیرد.
پیش از حمله های بی امان جریان روشنگری به خداباوری، سنت کاتولیک و نگاه غایت نگر این سنت به پژوهش های علمی، پژوهش هایی که باید در خدمت الهیات مسیحی و فلسفه می بودند، دانشگاه محلی بود برای به تصویر کشیدن وحدت حقیقت در عین کثرتش و الهیات رشته ای بود که این کثرت ها را در کنار یکدیگر نگاه می داشت. در اصل این یکتایی و مطلق بودن خداوند بود که پیش از این، یکتایی و مطلق بودن حقیقت را امکان پذیر می ساخت. و فلسفه این رسالت را عهده دار بود که حقیقت را به شکلی نظام مند به فهم درآورد و پرسشگر پرسش های بنیادینی از نظام هستی، نظم اشیا و جایگاه انسان در این نظم و نظام باشد.
مک اینتایر می نویسد: هدف یک آموزش دانشگاهی این نیست که دانشجویان را برای یک شغل یا حرفه خاص تربیت کند و یا آنها را به نظریاتی مجهز کند که بعد ها کاربرد مفیدی برایشان پیدا خواهد شد بلکه هدف دانشگاه تغییر اذهان دانشجویان است به گونه ای که به افراد متفاوتی تبدیل شوند افرادی که به این درک برسند که چگونه هر یک علوم باز نمودی از برخی جنبه های واقعیت است و ذهن به این درک برسد که این علوم هر کدام چه نقشی در پیشرفت ذهن در به چنگ آوردن حقیقت هستی به مثابه یک کل دارند.
June 2, 2025
nice little overview of many philosophers. the tradition is a conversation/debate that needs to take place within a university that is organized for philosophy to ask existential questions about the universe and human beings, given what is known from specific disciplines. and this is not possible without reference to theology.
theism is not an extra belief (God) in a list of beliefs about what is. theism is an entirely different set of beliefs, it changes the whole list.
theism is not an extra belief (God) in a list of beliefs about what is. theism is an entirely different set of beliefs, it changes the whole list.
July 30, 2016
This is far from being the first text I've read that considers itself to be introductory and in the context of those types of works, this one is one of the best, if not the best.
It does what it sets out to do, but does so in a specific way where elements from all over history are connected in a cohesive and comprehensive way.
The history of Catholic philosphy is an interesting one and much more lively than I had assumed, far from being one massive thomist-aristotelian-augustinian line.
It offers information on certain things which are rarely mentioned, such as why the intellectual history of Catholicism since Descartes to John Henry Newman seems so empty compared to the secular/protestant counterparts and picks out the most important from a very large number of thinkers.
It's also the first time I've ever seen a Croatian mentioned in context of philosophy by someone who isn't Croatian, which really suprised me.
Overall, highly recommended, MacIntyre is an amazing author and I can't wait to delve deeper into his work.
It does what it sets out to do, but does so in a specific way where elements from all over history are connected in a cohesive and comprehensive way.
The history of Catholic philosphy is an interesting one and much more lively than I had assumed, far from being one massive thomist-aristotelian-augustinian line.
It offers information on certain things which are rarely mentioned, such as why the intellectual history of Catholicism since Descartes to John Henry Newman seems so empty compared to the secular/protestant counterparts and picks out the most important from a very large number of thinkers.
It's also the first time I've ever seen a Croatian mentioned in context of philosophy by someone who isn't Croatian, which really suprised me.
Overall, highly recommended, MacIntyre is an amazing author and I can't wait to delve deeper into his work.
October 17, 2022
This is far from being the first text I've read that considers itself to be introductory and in the context of those types of works, this one is one of the best, if not the best. It does what it sets out to do, but does so in a specific way where elements from all over history are connected in a cohesive and comprehensive way. The history of Catholic philosphy is an interesting one and much more lively than I had assumed, far from being one massive thomist-aristotelian-augustinian line. It offers information on certain things which are rarely mentioned, such as why the intellectual history of Catholicism since Descartes to John Henry Newman seems so empty compared to the secular/protestant counterparts and picks out the most important from a very large number of thinkers. It's also the first time I've ever seen a Croatian mentioned in context of philosophy by someone who isn't Croatian, which really suprised me. Overall, highly recommended, MacIntyre is an amazing author and I can't wait to delve deeper into his work.
April 22, 2022
MacIntyre publicou o livro "Deus, a filosofia e as universidades" em 2009. O autor apresenta alguns dos principais filósofos católicos no período da era medieval à era moderna.
O livro tem cinco partes. Na primeira, MacIntyre trata da relação entre fé, filosofia e universidades. Para ele, a filosofia deve considerar as questões comuns a todos os homens sobre a verdade, a justificação racional e o significado através da busca de melhores argumentos. É vontade de Deus que o homem busque por investigação filosófica a verdade sobre a existência e a natureza de Deus. O abandono de Deus na filosofia desintegrou as disciplinas da universidade, perdendo-se a concepção de unidade subjacente ao universo. É preciso, segundo MacIntyre, reintegrar as várias investigações no ambiente acadêmico.
Na segunda parte, MacIntyre trata do que é ser um filósofo católico. Em Agostinho, MacIntyre entende que a filosofia pode dar razão para rejeitar conclusões em desacordo com a fé. Agostinho usou da filosofia para rejeitar o materialismo, o dualismo platônico e o ceticismo. E se preocupou com o conhecimento de Deus, da alma, dos amores e das virtudes.
Em seguida, MacIntyre apresenta como Boécio, Dionísio e Anselmo relacionaram fé e razão. E como a filosofia islâmica se apropriou de Aristóteles desde Avicena até Averrois para formular uma filosofia em acordo com o Alcorão, e Maimônides buscou harmonizar Aristóteles com a Torá. No século XIII, várias traduções e comentários sobre os textos gregos se difundiram e a tradição filosófica católica tomou corpo. Escolas católicas se tornaram cada vez mais profissionais, com mestre contratados, e passaram a praticar as questões, a dialética e a hermenêutica de modo filosófico. No fim do século XIII, universidades foram formadas, institucionalizando as discussões filosóficas.
Na parte três, MacIntyre discute a filosofia de Aquino. De início, trata do conhecimento inato da alma e sua relação com a razão e a fé e, depois, de como Aquino entendeu a razão prática no que toca às virtudes, leis, bens comuns e observância da lei natural. Para Aquino, o ensino universitário deve visar a um entendimento perfeito, de modo que o dever da universidade é tornar um estudante um autodidata e um teórico e prático independente. Posteriormente, Scotus e Ockham divergiram da filosofia de Tomás.
Na parte quatro, MacIntyre diz que nos séculos XV e XVI, após o surgimento da imprensa, houve uma descentralização dos debates acadêmicos. Surgiram disputas entre aqueles que se mantiveram em sua tradição intelectual e aqueles que se tornaram céticos sobre o poder do argumento racional, como no caso de Montaigne. Em resposta aos céticos, Descartes elaborou seu cogito, mas sua resposta foi limitada por manter certo ceticismo quanto às coisas externas. Pascal argumentou que ninguém vive como cético, que a condição humana é de incerteza e que só Deus nos dá certeza da realidade.
Na parte cinco, MacIntyre trata da filosofia católica na modernidade. Entre os séculos XVIII e XIX, a filosofia católica perdeu espaço e as universidades foram fortemente secularizadas. No século XIX, surgiram novos esforços de filósofos católicos para dialogar com a filosofia moderna. John Newman defendeu ser preciso integrar filosofia com uma visão unificada de universidade para desenvolver o intelecto dos alunos. Por sua vez, o papa Leão XIII, no século XIX, sugeriu ser necessário uma filosofia tomista que respondesse às demandas intelectuais da modernidade. Já em 1998, o papa João Paulo II sustentou, em Fides e Ratio, ser necessário que os mestres servissem o povo na defesa e apresentação da verdade da fé.
O livro conta uma "história seletiva", como diz MacIntyre, e defende ser necessário que filósofos cristãos busquem reintegrar o saber universitário sob a concepção de verdade universal, a fim de lidar com o nominalismo que segrega o saber nas universidades modernas.
O livro tem cinco partes. Na primeira, MacIntyre trata da relação entre fé, filosofia e universidades. Para ele, a filosofia deve considerar as questões comuns a todos os homens sobre a verdade, a justificação racional e o significado através da busca de melhores argumentos. É vontade de Deus que o homem busque por investigação filosófica a verdade sobre a existência e a natureza de Deus. O abandono de Deus na filosofia desintegrou as disciplinas da universidade, perdendo-se a concepção de unidade subjacente ao universo. É preciso, segundo MacIntyre, reintegrar as várias investigações no ambiente acadêmico.
Na segunda parte, MacIntyre trata do que é ser um filósofo católico. Em Agostinho, MacIntyre entende que a filosofia pode dar razão para rejeitar conclusões em desacordo com a fé. Agostinho usou da filosofia para rejeitar o materialismo, o dualismo platônico e o ceticismo. E se preocupou com o conhecimento de Deus, da alma, dos amores e das virtudes.
Em seguida, MacIntyre apresenta como Boécio, Dionísio e Anselmo relacionaram fé e razão. E como a filosofia islâmica se apropriou de Aristóteles desde Avicena até Averrois para formular uma filosofia em acordo com o Alcorão, e Maimônides buscou harmonizar Aristóteles com a Torá. No século XIII, várias traduções e comentários sobre os textos gregos se difundiram e a tradição filosófica católica tomou corpo. Escolas católicas se tornaram cada vez mais profissionais, com mestre contratados, e passaram a praticar as questões, a dialética e a hermenêutica de modo filosófico. No fim do século XIII, universidades foram formadas, institucionalizando as discussões filosóficas.
Na parte três, MacIntyre discute a filosofia de Aquino. De início, trata do conhecimento inato da alma e sua relação com a razão e a fé e, depois, de como Aquino entendeu a razão prática no que toca às virtudes, leis, bens comuns e observância da lei natural. Para Aquino, o ensino universitário deve visar a um entendimento perfeito, de modo que o dever da universidade é tornar um estudante um autodidata e um teórico e prático independente. Posteriormente, Scotus e Ockham divergiram da filosofia de Tomás.
Na parte quatro, MacIntyre diz que nos séculos XV e XVI, após o surgimento da imprensa, houve uma descentralização dos debates acadêmicos. Surgiram disputas entre aqueles que se mantiveram em sua tradição intelectual e aqueles que se tornaram céticos sobre o poder do argumento racional, como no caso de Montaigne. Em resposta aos céticos, Descartes elaborou seu cogito, mas sua resposta foi limitada por manter certo ceticismo quanto às coisas externas. Pascal argumentou que ninguém vive como cético, que a condição humana é de incerteza e que só Deus nos dá certeza da realidade.
Na parte cinco, MacIntyre trata da filosofia católica na modernidade. Entre os séculos XVIII e XIX, a filosofia católica perdeu espaço e as universidades foram fortemente secularizadas. No século XIX, surgiram novos esforços de filósofos católicos para dialogar com a filosofia moderna. John Newman defendeu ser preciso integrar filosofia com uma visão unificada de universidade para desenvolver o intelecto dos alunos. Por sua vez, o papa Leão XIII, no século XIX, sugeriu ser necessário uma filosofia tomista que respondesse às demandas intelectuais da modernidade. Já em 1998, o papa João Paulo II sustentou, em Fides e Ratio, ser necessário que os mestres servissem o povo na defesa e apresentação da verdade da fé.
O livro conta uma "história seletiva", como diz MacIntyre, e defende ser necessário que filósofos cristãos busquem reintegrar o saber universitário sob a concepção de verdade universal, a fim de lidar com o nominalismo que segrega o saber nas universidades modernas.
July 11, 2020
Having studied at a secular university and mostly skipped over this tradition, this book gave me the crash-course I needed to understand, in general terms, the history and progression of philosophy in the Catholic church. MacIntyre rightfully takes time to explore Plotinus and the neo-Platonist influence, as well as the Muslim and Jewish influences in the middle ages. I also appreciated his discussion of Duns Scotus and the philosophical rivalry between Franciscan, Dominican, and Jesuit approaches to philosophy until secular and Protestant philosophy took over the majority of the tradition. In short, despite being a Thomist, MacIntyre avoids giving a biased, purely thomistic account of the history of Catholic philosophy—and this book provides a solid starting ground for those who wish to identify and then read the important primary sources in the Catholic philosophical tradition, or an interesting narrative of the development of philosophy for those who have already engaged with the historical works.
September 4, 2018
I thought this was a good overview of the relationship between Catholic theology, philosophy as a practice and the idea of the university, as it actually played out in reality. I feel fortunate that I read it sort of on the other side of my more traditional philosophy courses because it sort of sets me up for reading into theology more over time. MacIntyre is very careful with his explanations of complex philosophical debates. It has given me some things to talk about and think through with my Muslim friends as well.
February 12, 2023
A history of Catholic philosophy, from its influences, debates, disappearance, and reappearance to Aeterni Patris & Fides et Ratio. MacIntyre argues for the importance of philosophy at Catholic universities.
I am not well versed in all the philosophers he mentions so parts do end up being difficult for the layman, but the audience is for non-philosophers and higher level university students.
I am not well versed in all the philosophers he mentions so parts do end up being difficult for the layman, but the audience is for non-philosophers and higher level university students.
June 10, 2018
Overall a strong book... not his best work (I give that award to Whose Justice? Which Rationality?). I think he wanders at times in the middle, but I'd love to hear more of his thoughts on the linkages to the university (which he does come back to every so often). Regardless, still a good read.
September 18, 2022
Written with MacIntyre’a characteristic verve, lucid and erudite and (reasonably) accessible to the lay reader. He explores the interplay between philosophy and Catholic theology, historically and in the 19th and 20th Century revivals of Catholic philosophical enquiry.
June 22, 2017
Great history lesson from a unique, much needed perspective.
March 18, 2019
Comprehensive overview of basic history of philosophies especially those based upon faith and virtue and it effect on education .
May 4, 2022
Very good introduction to the Catholic Philosophical introduction. One of MacIntyres more accessible works. I highly recommend it, especially for Catholic university students.
August 23, 2024
Somehow got it into my head that this book would resolve all my theological confusion about Christianity. It didn’t, but it’s an excellent and concise intellectual history.
November 11, 2025
there was a lot would need to study to understand and it was thought provoking.
December 13, 2012
MacIntyre brings his trademark rigour and reach to a vast subject: the Catholic philosophical tradition. From Aristotle and Plato (via Augustine, the ancient commentators, and Aquinas) right up to the present day. He has the unrivalled ability to hound the minutiae of any argument while never losing sight of the global picture. Essentially this book is a brilliantly sustained call for a radical rethink in the way we conceive ourselves and our relationship to the world. Central to this project is the idea of the university, and to philosophy in particular. It's an idea, he argues, that was forgotten by the Catholic west in the early modern period. He lays particular blame at the door of scepticism. And it's led to an existential crisis in the way we conceive of ourselves as human beings.
His target is the increasing specialisation and professionalisation of our research universities, and the concomitant loss of any sense of integration, of 'wholeness' in the way we teach and learn. The academic disciplines have become discreet bubbles of research; it's philosophy's job, so MacIntyre argues, to bring those disciplines back into some sort of relationship. He believes that the programme laid out by John Paull II in Fides et Ratio has not yet been implemented. Invigorating and insightful, this is an excellent book.
His target is the increasing specialisation and professionalisation of our research universities, and the concomitant loss of any sense of integration, of 'wholeness' in the way we teach and learn. The academic disciplines have become discreet bubbles of research; it's philosophy's job, so MacIntyre argues, to bring those disciplines back into some sort of relationship. He believes that the programme laid out by John Paull II in Fides et Ratio has not yet been implemented. Invigorating and insightful, this is an excellent book.
July 28, 2015
Me fue ampliamente recomendado el autor, Alasdair MacIntyre. El libro lo leí por una razón: la observación casual de una persona que dijo que la Iglesia Católica solo podía entenderse como un freno en el desarrollo del saber, especialmente en asuntos filosóficos, en los que no había hecho contribucuón alguna.
Esa afirmación carece de toda base y hay buenas evidencias, pero lo importante fue encontrar una obra que con cierta brevedad lleva de paseo por una historia de la filosofía católica. Este fue el tema del curso dado por el autor en Notre Dame y cuyo material sirvió para el libro. La obra, creo, es una buena introducción al tema, lo que aplica especialmente a mi caso.
Obviamente, se conocen los casos de san Agustín y de santo Tomás de Aquino, pero hubo sorpresas para mí, especialmente con John Henry Newman, Edith Stein y "Fides et ratio", la encíclica muy reciente de san Juan Pablo II.
En fin, francamente un libro muy recomendable y con una lección clara: no hay un conflicto entre fe y saber, entre religión y ciencia.
Esa afirmación carece de toda base y hay buenas evidencias, pero lo importante fue encontrar una obra que con cierta brevedad lleva de paseo por una historia de la filosofía católica. Este fue el tema del curso dado por el autor en Notre Dame y cuyo material sirvió para el libro. La obra, creo, es una buena introducción al tema, lo que aplica especialmente a mi caso.
Obviamente, se conocen los casos de san Agustín y de santo Tomás de Aquino, pero hubo sorpresas para mí, especialmente con John Henry Newman, Edith Stein y "Fides et ratio", la encíclica muy reciente de san Juan Pablo II.
En fin, francamente un libro muy recomendable y con una lección clara: no hay un conflicto entre fe y saber, entre religión y ciencia.
January 22, 2015
All in all a good (somewhat brief) survey of distinctly Catholic philosophy from its origins to the present. The final chapters -- on the locus of Thomism in contemporary philosophy and its relationship with the schools of phenomenology and analytic philosophy prompted further questioning. I'm motivated at this point to re-read John Paul II's Fides et Ratio (at MacIntyre's recommendation). MacIntyre is spot-on with his diagnosis of the fragmented condition of the modern university and the solipsistic behavior of the disciplines.
February 5, 2011
MacIntyre remains one of the most astute (and radical) philosophers in the world, willing to approach topics from angles that are unthinkable for even the most thoughtful of contemporaries. That I disagree with his diagnosis and general trend of argument doesn't detract from the pleasure I feel being in the presence of a serious man, talking seriously about serious topics.
June 4, 2012
For those who are interested in Catholic philosophy, though his critique of higher education in general is pertinent to all higher education. See his online video lecture about how he survived academia.
April 6, 2016
If there is such a thing as "light and accessible MacIntyre," this is it, though not any less intellectually demanding or serious for that. A lovely and engaging tour through Catholic philosophical history, with increasingly normative recommendations for the contemporary university by the end.
June 30, 2009
An important book for all Catholics, especially Catholics in any way involved in intellectual work.
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