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Under the Auspices of the Wisconsin-Alpha Chapter of Phi Sigma Tau
by Louis Dupre
Marquette University Press Milwaukee 1994
Page iv
Library of Congress Catalogue Number: 93-81370
Copyright 1994
Marquette University Press
ISBN 0-87462-161-5
Page v
In Pious Memory of My Teachers: Anton Bus, O.S.C. Emile de Strijcker, S.J.
Page vi
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.
The 1994 Aquinas Lecture, Metaphysics and Culture, was delivered in the Tony and Lucille Weasler Auditorium on Sunday, February 27, 1994, by Louis Dupr, the T. Lawrason Riggs Professor in Religious Studies at Yale University.
Louis Dupr was born in Belgium and studied philosophy at the University of Leuven from which he graduated in 1954 with a dissertation on the starting point of Marxist philosophy (Het Vertrekpunt der Marxistische Wijsbegeerte), for which he was awarded the J. M. Huyghe prize in 1956. Having emigrated to the United States in 1958, he taught philosophy at Georgetown University until 1972. In 1973, Professor Dupr became the T. Lawrason Riggs Professor in Religious Studies at Yale University, where he continues to teach phenomenology and philosophy of religion with special emphasis on nineteenth century thought and Christian spirituality. Professor Dupr helped to found Yale's Humanities Program, and since 1985 he has taught a course on modern culture in that program.
Page vii
Professor Dupr has lectured at a number of universities in the United States as well as in the Netherlands, Ireland, and Italy. He serves on the consulting boards of several journals and publication series for the philosophical study of religion. He has published over 150 articles in various philosophical and theological journals, collective works, and encyclopedias. He has received honorary doctorates from Loyola College, Baltimore, and from Sacred Heart University, Fairfield.
Professor Dupr's books include: Kierkegaard as Theologian (1963), Contraception and Catholics (1964), The Philosophical Foundations of Marxism (1966), Faith and Reflection: Readings in the Philosophy of Religion of Henry Dumery (1969), The Other Dimension (1972), Transcendent Selfhood (1976), A Dubious Heritage (1979), The Deeper Life (1981), Marx's Social Critique of Culture (1983), The Common Life (1984), Passage to Modernity (1993), and La forma della modernita (1994). He is also the co-editor of Christian Spirituality III: Post-Reformation and Modern (1989).
To Professor Dupr's distinguished list of publications, Phi Sigma Tau is pleased to add Metaphysics and Culture.
Page 1
1. Symbols and Metaphysical Ultimacy
Metaphysics, as the very term indicates, rests on the assumption that the mere appearance of things does not include their justification, that it requires a foundation. For our earliest philosophers that foundational principle consisted in the very emergence of the appearances, the physis. They conceived of the absolute as expressiveness. This expressive character was preserved in Plato's and the Neoplatonists' definition of the ultimate principle as the Good that communicates itself and from which all beings derive both meaning and existence. Since Parmenides began to refer to the foundational principle as being, metaphysical reflection became ontology. Yet the meaning of being underwent substantial changes in the course of its long history. For Plato and Aristotle, being consisted essentially in meaningful form. Not that things were there but that they made sense had to be justified. The Christian doctrine of creation changed the nature of the quest. When it derived all beings from one free and perfect source, the primary question was no longer why things were meaningful, but why they were there at all. Since it defined that source as ipsum esse, the relation
Page 2
of all being to their principle of origin assumed a more comprehensive ontological significance. Existence itself, in its entirety, required a justification. Nor could the relation between the phenomenal world and its ground continue to be captured in the Parmenidian disjunction of being and non-being (illusion). Finite being, the world of appearances, was as fully real as the infinite being from which it derived. Already Plato and Aristotle had reformulated Parmenides' distinction between being and non-being as the relation between the reality of appearances and the reality of the ground. Plato had done so in terms of participation, Aristotle of causality. Christians adopted their theories, alternating between one and the other. Aquinas's early philosophy leans more toward the former; his mature one toward the latter. But even when he conceived the dependence in causal terms, the cause remained immanent in the effect and was functioning also as ground.
This changed at the beginning of the modern era, when being and knowledge came to be separated. For most modern philosophers (Leibniz being the obvious exception and Spinoza a partial one) the cause belonged to the ontological order and the ground to the epistemic. As cause became separated from ground, the effect was increasingly conceived as extrinsic to the cause. The metaphysical search for the ultimate ground became trans-
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