Charles Hartshorne - Aquinas to Whitehead: seven centuries of metaphysics of religion
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Aquinas to Whitehead : Seven Centuries of Metaphysics of Religion Aquinas Lecture ; 1976
author
:
Hartshorne, Charles.
publisher
:
Marquette University Press
isbn10 | asin
:
0874621410
print isbn13
:
9780874621419
ebook isbn13
:
9780585141299
language
:
English
subject
Theism--History--Addresses, essays, lectures.
publication date
:
1976
lcc
:
BL200.H32 1976eb
ddc
:
201
subject
:
Theism--History--Addresses, essays, lectures.
Page i
The Aquinas Lecture, 1976
Aquinas to Whitehead: Seven Centuries of Metaphysics of Religion
Under the auspices of the Wisconsin-Alpha Chapter of Phi Sigma Tau
By Charles E. Hartshorne, Ph.D.
MARQUETTE UNIVERSITY PUBLICATIONS MILWAUKEE 1976
Page ii
Library of Congress Catalog Card Number 76-5156
Copyright 1976 Marquette University
ISBN 0-87462-141-0
PRINTED IN U.S.A.
Page iii
Prefatory
The Wisconsin Alpha Chapter of Phi Sigma Tau, the National Honor Society for Philosophy at Marquette University, each year invites a scholar to deliver a lecture in honor of St. Thomas Aquinas. This year the lecture was delivered on Sunday, February 22, 1976.
The 1976 Aquinas Lecture Aquinas to Whitehead: Seven Centuries of Metaphysics of Religion was delivered in Todd Wehr Chemistry by Professor Charles E. Hartshorne, Professor of Philosophy, the University of Texas at Austin.
Professor Hartshorne was born on June 5, 1897, in Kittanning, Pennsylvania. He earned the A.B. at Haverford College in 1917, his M.A. at Harvard in 1921 and his Ph.D. in 1923. He studied two years at the University of Freiburg and one year at the University of Marburg in Germany. He began teaching at Harvard University and after three years joined the faculty of the University of Chicago where he taught for the next 27 years, until 1955. He taught at Emory University from 1956 to 1962
Page iv
and the following year joined the faculty at the University of Texas at Austin, where he became the Ashbel Smith Professor of Philosophy in 1963. Professor Hartshorne has been visiting professor in Germany, India, Australia, and Japan and has given the Terry Lectures (Yale, 1947) and the Dudleian Lectures (Harvard, 1966). He has served as president of the Charles Peirce Society (1950-51), of the American Metaphysical Society (1954-55), and of the Southern Society of Philosophy and Religion (1963-64).
Professor Hartshorne's study has followed two major interests, human knowledge and God. He has sought to advance the process philosophy of Alfred Whitehead. Among his numerous publications are: The Philosophy and Psychology of Sensation (1934); Beyond Humanism (1937); Man's Vision of God (1941); The Divine Relativity (1948); Reality as Social Process (1953); Philosophers Speak of God (1953); The Logic of Perfection (1962); Anselm's Discovery (1965); A Natural Theology of Our Time (1967); Creative Synthesis and Philosophical
Page v
Method (1970); Whitehead's Philosophy: Selected Essays, 1935-70 (1972); and articles in many journals.
To these distinguished publications Phi Sigma Tau is pleased to add: Aquinas to Whitehead: Seven Centuries of Metaphysics of Religion.
Page 1
Aquinas to Whitehead: Seven Centuries of Metaphysics of Religion
When I began preparing this lecture I though I should try to find some way to mitigate the extent of my disagreements with the Thomistic position, seek some almost neutral subject, or perhaps make a comparison of Thomism with my version of process philosophy largely without argument as to which is nearer the truth. However, for better or worse, I hope for better, I have departed from this plan. For one thing it has seemed reasonable to assume that those who selected me for this honor must know my views. To understate these views, to blur issues, would perhaps be an inappropriate way to respond to what seems an act of courage on the part of those who invited me.
The subject of this lecture is too vast
Page 2
for more than extremely sketchy and selective treatment. However, much of what I shall omit is well known. It is chiefly some rather neglected aspects of intellectual history that I shall be giving you.
I have been called "an anti-Thomistic Thomist." There is this much truth in the description: the Angelic Doctor expressed sharply defined views on some of the chief topics with which I have been concerned. With some, but by no means all, of these views I feel compelled to differ quite definitely. Both the agreements and the disagreements seem more definite than would be suggested by terming me an anti-Hegelian Hegelianas Marx might be said to be. I do agree with Hegel that the [philosophic] truth is in some sense the "union of contraries" and that, in the subject-object correlation, subject "overlaps.'' But beyond these vague similarities I find little use for Hegel, whether by way of agreement or disagreement. He seems to be pervasively ambiguous or unclear, and I aim at clarity. So, I think, did the Angelic Doctor.
Page 3
As Pegis has pointed out, Aquinas wrote chiefly theology rather than philosophy. Here we are concerned with the philosophy that seems more or less clearly implied by, or used in, the theology. Like many other great philosophers and theologians, Aquinas has been very variously estimated. Even among members of the church to whose cause he was dedicated, this has been true.
Long ago in Paris I called upon a pious monk, Pre Laberthonnire, who characterized the most influential of thirteenth century thinkers as "the greatest sophist that ever lived." When I asked him to illustrate his meaning, he opened a volume of one of the
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