Scholasticism and Politics

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Jacques Maritain. Scholasticism and Politics

CONTENTS

FOREWORD

CHAPTER I. INTEGRAL HUMANISM AND THE CRISIS OF MODERN TIMES. I. THE CRISIS OF MODERN TIMES

II. RELIGIOUS SIGNIFICANCE OF RACISM AND COMMUNISM

III. CHRISTIAN CONSCIENCE AND THE WORLD

CHAPTER II. SCIENCE AND PHILOSOPHY. I. STATE OF THE QUESTION

II. LOGICAL EMPIRICISM

III. THE THOMIST IDEA OF SCIENCE

IV. THE PHILOSOPHY OF THE VIENNESE CIRCLE

V. DIALECTIC MATERIALISM

VI. METAPHYSICS

VII. PHILOSOPHY OF NATURE

CHAPTER III. THE HUMAN PERSON AND SOCIETY

I. INDIVIDUALITY AND PERSONALITY

II. APPLICATIONS TO SOCIAL MATTERS

III. DEMOCRACY OF THE INDIVIDUAL, AND DEMOCRACY OF THE PERSON

CHAPTER IV. DEMOCRACY AND AUTHORITY. I. PRELIMINARIES

II. MASKED AND OPEN ANARCHIC DEMOCRACY

III. ORGANIC DEMOCRACY

IV. THE FIRST ORIGIN OF AUTHORITY

V. AIM AND MODE OF AUTHORITY

CHAPTER V. THE THOMIST IDEA OF FREEDOM. I. THE TWO KINDS OF FREEDOM

II. FREEDOM OF CHOICE

III. FREEDOM OF SPONTANEITY

IV. THE DYNAMISM OF FREEDOM

CHAPTER VI. FREUDIANISM AND PSYCHOANALYSIS. I. PRELIMINARIES

II. THE PSYCHOLOGICAL METHOD AND THE INVESTIGATION OF THE UNCONSCIOUS

III. FREUDIAN PSYCHOLOGY

IV. FREUDIAN PHILOSOPHY

CHAPTER VII. ACTION AND CONTEMPLATION. I. GREEK PHILOSOPHY

II. CHRISTIANITY

III. SUPERABOUNDING CONTEMPLATION

IV. THE CALL TO CONTEMPLATION

V. ORIENT AND OCCIDENT

CHAPTER VIII. CATHOLIC ACTION AND POLITICAL ACTION. I. THE THREE LEVELS OF CHRISTIAN ACTIVITY

II. WHAT IS CATHOLIC ACTION

III. THE INTERNAL DYNAMISM OF CATHOLIC ACTION

IV. POLITICAL ACTION

CHAPTER IX. CHRISTIANITY AND EARTHLY CIVILIZATIONS. I. THE CHURCH AND THE WORLD

II. CIVILIZATIONS OF PRE-MEDIAEVAL ORIGIN

III. WESTERN CIVILIZATION

IV. ATTEMPTS AT NEW CIVILIZATIONS

NOTES. FOREWORD

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

CHAPTER V

CHAPTER VI

CHAPTER VII

CHAPTER VIII

CHAPTER IX

Отрывок из книги

FOREWORD

I. Integral Humanism and the Crisis of Modern Times

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In a word, looking at these two opposed kinds of totalitarianism, at these two opposed faces of the same evil, we might say that practically, existentially, here we have an atheism which declares that God does not exist and yet makes its own god of an idol; and there an atheism which declares indeed that God does exist, but makes of God himself an idol, because it denies in act, if not in word, the nature and transcendence of God; it invokes God, but as a spirit-protector attached to the glory of a people or a State, or as a demon of the race.

These remarks were made to avoid confusion. I would return now to the purely anti-Christian position of which I spoke at the outset, and which it would be better to call ‘anti-Christ’, because it is less a question of doctrinal opposition to Christianity than of an existential opposition to the presence and action of Christ at the centre of human history. To be brief, it is on the problems of the religious significance of racism and communism that I would say a few words. In this section I shall not speak of fascism, because, for various reasons on which there is no time to dwell, the religious or mystical dynamism of fascism is feeble (on the one hand, the resistance of the Catholic Church puts a considerable check to the pagan mysticism of Empire; on the other hand, the idea of the State lends itself less readily to serve as substitute for the religious communion than does the idea of the racial Community); however, because of that, it is difficult for fascism not to be influenced in this domain, by forms that are more virulent.

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