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A Response to Brian Welter’s Review of Peter Redpath’s The Moral Psychology of St. Thomas: An Introduction to Ragamuffin Ethics

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Peláez M.

Studia Gilsoniana

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2018

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vol. 7

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issue 2

373-389

EN

The main purpose of this response is twofold, to: (1) acknowl-edge and elaborate on aspects of Welter’s review that highlight key points in Redpath’s book, and (2) make some precisions and amplifica-tions so that both authors can be better appreciated for what they offer in their works to contemporary readers.

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COMMON SENSE BIBLICAL HERMENEUTICS

58%

Mangini M. B.

Studia Gilsoniana

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2014

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vol. 3: supplement

547-562

EN

Since the noetics of moderate realism provide a firm foundation upon which to build a hermeneutic of common sense, in the first part of his paper the author adopts Thomas Howe’s argument that the noetical aspect of moderate realism is a necessary condition for correct, universally valid biblical interpretation, but he adds, “insofar as it gives us hope in discovering the true meaning of a given passage.” In the second part, the author relies on John Deely’s work to show how semiotics may help interpreters go beyond meaning and seek the significance of the persons, places, events, ideas, etc., of which the meaning of the text has presented as objects to be interpreted. It is in significance that the unity of Scripture is found. The chief aim is what every passage of the Bible signifies. Considered as a genus, Scripture is composed of many parts/species that are ordered to a chief aim. This is the structure of common sense hermeneutics; therefore in the third part the author restates Peter Redpath’s exposition of Aristotle and St. Thomas’s ontology of the one and the many and analogously applies it to the question of how an exegete can discern the proper significance and faithfully interpret the word of God.

3

The Missing Person in Catholic Spirituality

58%

Michaud T. A.

Studia Gilsoniana

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2016

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vol. 5

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issue 1

163-177

EN

Peter Redpath and Gabriel Marcel warn that the West is engulfed in a crisis. From their various philosophical perspectives, they identify the source of the crisis as a distortion of traditional Christian metaphysics of the human person as a free individual capable of pursuing truth and entering into relations of community with others. The distortion is caused by an abstract humanism that rightly denounces individualism, but as an alternative promotes a socialistic collectivism. This essay argues that this distortion is further causing the emergence of a collectivist spirituality which loses the individual, free human person. This spirituality is shown to be particularly manifest in various Catholic approaches to socioeconomics and environmentalism.

4

Redpath on the Nature of Philosophy

51%

Delfino R. A.

Studia Gilsoniana

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2016

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vol. 5

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issue 1

33-53

EN

In this article the author discusses Peter A. Redpath’s understanding of the nature of philosophy and his account of how erroneous understandings of philosophy have led to the decline of the West and to the separation of philosophy from modern science and modern science from wisdom. Following Aristotle and St. Thomas Aquinas, Redpath argues that philosophy is a sense realism because it begins in wonder about real things known through the senses. Philosophy presupposes pre-philosophical knowledge, common sense, which consists of principles rooted in sensation that make human experience, sense wonder, and philosophy possible. Philosophy is certain knowledge demonstrated through causes and thus philosophy is the same as science. Redpath understands science as a habit that we acquire through repeated practice. More precisely, a scientific habit is a simple quality of the intellect that enables us to demonstrate (prove) the necessary properties of a genus through their causes or principles. In this way, science is the study of the one and the many. Redpath argues that metaphysics is the final cause of the arts and sciences, providing the foundation for all of the arts and sciences and justifying their principles. Finally, he argues that with modernity’s loss of belief in God and its rejection of metaphysics as a science, utopian socialism has become an historical/political substitute for metaphysics.

5

Peter Redpath’s Philosophy of History

44%

Hancock C. L.

Studia Gilsoniana

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2016

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vol. 5

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issue 1

55-93

EN

Peter Redpath is a distinguished historian of philosophy. He believes that the best way to acquire a philosophical education is through the study of philosophy’s history. Because he is convinced that ideas have consequences, he holds that the history of philosophy illuminates important events in history. Philosophy is a necessary condition for sound education, which, in turn, is a necessary condition for cultural and political leadership. Hence, the way educators and leaders shape culture reflects the effects of philosophy on culture. In light of this background, it is possible to discern in Redpath’s account of the history of philosophy a corresponding philosophy of history. This emerges as he explains how philosophers have produced changes in thinking that have profound consequences for the culture at large. Some of these changes, many of them significant, have been positive, but others have been disastrous. Much of Redpath’s philosophy of history diagnoses what went wrong in the history of philosophy so as to indicate why modern culture suffers considerable disorder. The good news is that Redpath’s philosophy of history prescribes ways to correct Western Civilization’s current malaise.

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5 Studia Gilsoniana

1 Delfino R. A.

1 Hancock C. L.

1 Mangini M. B.

1 Michaud T. A.

1 Peláez M.

1 2018

3 2016

1 2014

A Response to Brian Welter’s Review of Peter Redpath’s The Moral Psychology of St. Thomas: An Introduction to Ragamuffin Ethics

COMMON SENSE BIBLICAL HERMENEUTICS

The Missing Person in Catholic Spirituality

Redpath on the Nature of Philosophy

Peter Redpath’s Philosophy of History