Armand Augustine Maurer - St. Thomas and historicity
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Under the auspices of the Wisconsin-Alpha Chapter of Phi Sigma Tau
By Armand Maurer, C.S.B.
MARQUETTE UNIVERSITY PRESS MILWAUKEE 1979
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Library of Congress Catalog Number 79-84278
Copyright 1979 Marquette University ISBN 0-87462-144-5
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Dedicated to the memory of PAUL M. BYRNE Professor of Philosophy Marquette University
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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 1979 Aquinas Lecture St. Thomas and Historicity was delivered in Todd Wehr Chemistry on Sunday, February 25, 1979, by the Reverend Armand Maurer, C.S.B., Professor of Philosophy at the Pontifical Institute of Mediaeval Studies and at the University of Toronto.
Fr. Maurer was born in Rochester, New York, in 1915. He was ordained a priest in the Congregation of St. Basil in 1945. His graduate work was done at the Pontifical Institute of Mediaeval Studies and the University of Toronto, from which he holds a Ph. D. He has done post-doctoral work at the University of Paris and at Harvard University. In 1954 he received a Guggenheim Fellowship for the study of medieval philosophy. He was elected to the Royal Society of Canada in 1966.
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The focus of Fr. Maurer's research has been on the philosophies of the thirteenth and fourteenth centuries. His translation and study of Aquinas' On Being and Essence appeared in 1949. He published St. Thomas Aquinas: The Division and Methods of the Sciences. Questions V and VII of his Commentary on the De Trinitate of Boethius in 1953 and Meister Eckhart: Parisian Questions and Prologues in 1974. Fr. Maurer has written articles that have appeared in Mediaeval Studies, The New Scholasticism, Speculum, and The Encyclopedia of Philosophy. In the Random House A History of Philosophy Fr. Maurer is the author of the second volume, Medieval Philosophy. Along with Thomas Langan and Etienne Gilson, Fr. Maurer wrote the fourth volume, Recent Philosophy: Hegel to the Present, to which he has contributed the parts on English and American Philosophy.
To Fr. Maurer's distinguished list of publications, Phi Sigma Tau is pleased to add St. Thomas and Historicity.
Page 1
St. Thomas and Historicity
I am pleased and honored to be invited to give the Marquette Aquinas Lecture of 1979. For many years I have watched the series of small red volumes of Aquinas Lectures grow on my bookshelf. Little did I think that one day I would be asked to add to their number.
As the volumes appeared year after year I read them with interest and profit, but there was one that especially set me thinking. I am referring to Emil Fackenheim's Lecture of 1961 on "Metaphysics and Historicity".1 Some of you no doubt heard the Lecture and many of you, like myself, have read it in its printed form; and I think you will agree with me that it was memorable for its profound assessment of the predicament in which metaphysics finds itself today. As Fackenheim sees it, this predicament can be summarized as follows. Since the middle of the nineteenth century meta-
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physicians have questioned the capacity of the human mind to reach truths transcending time and history. They have denied that the philosopher can rise above history and grasp timeless truths. Plato and Aristotle, Aquinas and Avicenna, Descartes, Kant and Hegel certainly disagreed in what the truths of metaphysics are, but they shared the conviction that metaphysical truths are valid for all men and for all time.
Nietzsche opened the way to a revolution of metaphysics by asserting the death of God and at the same stroke historicizing metaphysical truth. Truth, for Nietzsche, is the will-to-power, and since this will changes from age to age and culture to culture, it no longer transcends history but is essentially tied to it. In the wake of Nietzsche a long line of philosophers have historicized metaphysical truths, among them Collingwood, Dilthey, Croce, Dewey and Heidegger.
Closely linked with this revolutionary view of metaphysical truth is a new conception of man. His very being, like his
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truth, is now viewed as completely historical. Contrary to the older view of man as possessing a permanent nature underlying his historical and cultural changes, the more recent philosophy of man refuses him a fixed and abiding nature. Nothing essential or substantial to man remains throughout his history. The being itself of man is inseparable from his history, just like the grasp of his metaphysical truth. As metaphysical truth differs from one period of history to another, so too does the being of man. Again, just as metaphysical truth is a product of man's self-willing and self-making, so too man's being is a self-making or self-constituting process. In this perspective, Fackenheim writes, "Man is not endowed with a permanent nature capable of acting. His 'nature' is itself the product of his acting, and hence not a proper nature at all.
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