Redirecting Philosophy: Reflections on the Nature of Knowledge from Plato to Lonergan
Method, 2000
... Printed in Canada ISBN 0-8020-8140-1 (paper) Printed on acid-free paper Canadian Cataloguing ... more ... Printed in Canada ISBN 0-8020-8140-1 (paper) Printed on acid-free paper Canadian Cataloguing in Publication Data Meynell, Hugo A. Redirecting ... he infers that a standard of rationality based on the coping with these problems is so as well.9 But Corbin Fowler has objected to ...
In an intellectual environment, such as college, it is often hard to set aside a space for religi... more In an intellectual environment, such as college, it is often hard to set aside a space for religion and faith. In the monthly event designed for students seeking to learn more about faith and religion in an inviting social environment, Professor Brian J. Braman showed undergraduates how to find God in everyday life and develop a deeper relationship with God through intellect.with Brian J. Braman, Adjunct Associate Professor, Philosophy Department, Boston CollegeHillside Caf
Agape Latte: Intellectual Life and Friendship with God
Professor of Philosophy Brian Braman explains how the life of the mind can move us outside of our... more Professor of Philosophy Brian Braman explains how the life of the mind can move us outside of ourselves and into loving conversation with God
In the two preceding chapters, I expressed agreement with several of Kant's and Schleiermacher's ... more In the two preceding chapters, I expressed agreement with several of Kant's and Schleiermacher's tenets regarding our openness to transcendence. Let us simply recall Kant's phenomenology of the sublime (experienced either in mathematics or in nature), his accentuating the mediation of the human mind, and the status he assigns to the concept of the infinite. We have also come to appreciate Schleiermacher's unique construal of 'feeling' as the abiding self-consciousness that lies at the source of knowing and willing, as well as the locus of absolute dependence and awareness of a 'Whence.' Yet all those views have been challenged by one of the greatest thinkers in Western history. Georg Wilhelm Friedrich Hegel (1770-1831) was the contemporary of Schleiermacher. Both spent the latter part of their life as professors in Berlin. Schleiermacher may be characterized as a theologian who also lectured in philosophy; Hegel was more creative in philosophy and yet had much to say about theology. This chapter will give but a glimpse of the extraordinary richness of Hegel's thought. My approach will be governed by the aim of this book, which is to explain the human spirit's ability to transcend itself. In my exposition I try to cull the greatest number of relevant points made by Hegel, but in the end I shall not be able to accept his position on the dialectic and the infinite. We will proceed according to four steps: first, Hegel's rejection of Kant's understanding of the infinite; second, an assessment of Hegel's critique of Kant; third, Hegel's rejection of Schleiermacher's feeling of absolute dependence; and fourth, an assessment of Hegel's critique of Schleiermacher.
Redirecting Philosophy: Reflections on the Nature of Knowledge from Plato to Lonergan
Method, 2000
... Printed in Canada ISBN 0-8020-8140-1 (paper) Printed on acid-free paper Canadian Cataloguing ... more ... Printed in Canada ISBN 0-8020-8140-1 (paper) Printed on acid-free paper Canadian Cataloguing in Publication Data Meynell, Hugo A. Redirecting ... he infers that a standard of rationality based on the coping with these problems is so as well.9 But Corbin Fowler has objected to ...
In an intellectual environment, such as college, it is often hard to set aside a space for religi... more In an intellectual environment, such as college, it is often hard to set aside a space for religion and faith. In the monthly event designed for students seeking to learn more about faith and religion in an inviting social environment, Professor Brian J. Braman showed undergraduates how to find God in everyday life and develop a deeper relationship with God through intellect.with Brian J. Braman, Adjunct Associate Professor, Philosophy Department, Boston CollegeHillside Caf
Agape Latte: Intellectual Life and Friendship with God
Professor of Philosophy Brian Braman explains how the life of the mind can move us outside of our... more Professor of Philosophy Brian Braman explains how the life of the mind can move us outside of ourselves and into loving conversation with God
In the two preceding chapters, I expressed agreement with several of Kant's and Schleiermacher's ... more In the two preceding chapters, I expressed agreement with several of Kant's and Schleiermacher's tenets regarding our openness to transcendence. Let us simply recall Kant's phenomenology of the sublime (experienced either in mathematics or in nature), his accentuating the mediation of the human mind, and the status he assigns to the concept of the infinite. We have also come to appreciate Schleiermacher's unique construal of 'feeling' as the abiding self-consciousness that lies at the source of knowing and willing, as well as the locus of absolute dependence and awareness of a 'Whence.' Yet all those views have been challenged by one of the greatest thinkers in Western history. Georg Wilhelm Friedrich Hegel (1770-1831) was the contemporary of Schleiermacher. Both spent the latter part of their life as professors in Berlin. Schleiermacher may be characterized as a theologian who also lectured in philosophy; Hegel was more creative in philosophy and yet had much to say about theology. This chapter will give but a glimpse of the extraordinary richness of Hegel's thought. My approach will be governed by the aim of this book, which is to explain the human spirit's ability to transcend itself. In my exposition I try to cull the greatest number of relevant points made by Hegel, but in the end I shall not be able to accept his position on the dialectic and the infinite. We will proceed according to four steps: first, Hegel's rejection of Kant's understanding of the infinite; second, an assessment of Hegel's critique of Kant; third, Hegel's rejection of Schleiermacher's feeling of absolute dependence; and fourth, an assessment of Hegel's critique of Schleiermacher.
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