Argi papirusas gali augti ten, kur nėra pelkių? Argi nendrės ... - Logos

Gauta 2002-12-18
Pabaiga. Pradþia „Logos“ Nr. 33
JOHNAS F. X. KNASAS
Hiustono Ðv. Tomo universitetas, JAV
MOKSLINË MINTIS
„AR KATALIKØ BAÞNYÈIA MOKO, KAD NËRA
VIENINTELËS TEISINGOS FILOSOFIJOS?“
“Does the Catholic Church Teach that there is
no one True Philosophy?“
SUMMARY
I assess various reasons for the claim that a Catholic should avoid being a proponent of a one and true
philosophy. Rather, within limits, a Catholic philosopher ought to be a conceptual pluralist. These reasons
include Pope John Paul II’s remarks in Fides et Ratio like the following: “The Church has no philosophy
of her own nor does she canonize any one particular philosophy in preference to others.” (para. 49)
Also, Gerald A. McCool in his From Unity to Pluralism: The Internal Evolution of Thomism argues that
ironically the 20th-century Thomistic revival refuted the perceived call of Aeterni Patris to return to the
conceptual formulations of Aquinas. In that respect I consider three “Thomistic” arguments for philosophical
pluralism as put forth by J. M. Le Blond during a famous debate between French Dominicans and Jesuits
following the Second World War. Le Blond’s “Thomistic” arguments include: the abstractive character of
concepts, the equivalency of being and the true; and the epistemology of intellectual dynamism. My
conclusion is that neither the Pope nor Aquinas are proponents of philosophical pluralism.
LE BLONDAS APIE BUVIMO IR TIESOS LYGIAVERTIÐKUMÀ
Antràjá argumentà teorinio pliuralizmo
de jure naudai Le Blondas pradeda
primindamas tai, kad Akvinietis pripaþásta
buvimo ir tiesos lygiavertiðkumà 16 .
RAKTAÞODÞIAI. Tomizmas, bûtis, metafizika, filosofinis pliuralizmas, tiesa.
KEY WORDS. Thomism, being, metaphysics, philosophical pluralism, true.
Taèiau grynasis ir paprastas buvimas
yra tik Dievas, o kûriniams buvimo
trûksta ir jis yra tik Dievo buvimo mëgdþiojimas.
Vadinasi, panaðiai turi bûti ir
LOGOS 34
2003 LIEPA • RUGSËJIS
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