Fides and Ratio

Fides and ratio are the title (as well as the very first words) of the Encyclique published the September 14th 1998 by the Pape Jean-Paul II. The entirety of the introductory sentence is the following one:

“ Fides and ratio binæ quasi pennæ videntur quibus veritatis AD contemplationem hominis attollitur animus. ”
“the faith and the reason are as two wings which make it possible the human spirit to rise towards the contemplation of the truth. ”

This encyclical defines the relations between the Foi and the Raison in the field of the Philosophie Chrétienne.

  • It updates the teaching of the Église perhaps which, at the 19th century, did not have the same power Pédagogique.
  • It is located from the historical point of view very broad, since it embraces the great movements of the Histoire and the Western Philosophie in the current of.
  • It recalls the preeminent role of Saint Thomas d' Aquin and of Aristote in the development of the Christian thought to.

Context

The encyclical Fides and ratio are the last Encyclique published at the 20th century (and with). It exposes the position of the Eglise on the Philosophie.

Written right before the year 2000, it seeks particularly to inform the men on the various philosophical currents which crossed the Western companies at the time of the last centuries, the currents of the atheistic humanism , to take again the expression of the Jésuite Henri de Lubac.

It indicates new tracks for.

Principal developed ideas

The Encyclique recalls that the Foi and the Raison were the subject of in-depth studies by Saint Thomas d' Aquin at the 13th century, in particular in its Summa Theologica.

She points out the work of appropriation by the Occident, with 12th and 13th centuries, of the philosophy of Aristote, one of largest the Philosophe S of the ancient Greece.

She insists on the importance of the Métaphysique in the Philosophie (§ 83).

She warns against the various dangers which are the eclecticism, the Historicisme, the Scientisme, the Pragmatisme and the Nihilisme (§ 86 to 90).

She indicates that the Positivisme was discredited by epistemological criticism , but that it reappears in the form of the Scientisme.

It mentions a persistence of mentality Positiviste:

“It remains however true that a certain mentality positivist continues to accredit the illusion that, thanks to the scientific and technical conquests, the man, as a demiurge, can manage to only make himself fully main of his destiny. ”

The encyclical especially clarifies the new developments of the Philosophie: “the heritage of the knowledge and wisdom grew rich in many fields,

  • the Herméneutique,
  • the Logique,
  • the Philosophie of the language,
  • the epistemology,
  • the Philosophie of nature,
  • the Anthropologie,
  • the thorough analysis of the emotional modes of the Connaissance,
  • the existential approach of the analysis of the Liberté. ” (§ 91)

It indicates that, according to certain thinkers, we enter another time, post-modernity, but that this term can be ambiguous.

Importance of the base and metaphysics

It was seen that the encyclical insists on the importance of the base in the development of the thought, compared to the simple study of the phenomena, and that this base rests on the Métaphysique.

Voici a significant extract of the Encyclical , the § 83:

Je only wishes to declare that the Réalité and the Vérité transcend the factual one and the empirical , and I wish to affirm the capacity which this transcendent dimension has the Homme to know and Métaphysique in a veracious and unquestionable way, even if it is imperfect and analogical. /.../

A big challenge which arises to us at the end of this Millénaire is to know to achieve the passage, as necessary as urgent, of the Phénomène to the base. It is not possible to only stop with the Expérience; even when this one expresses and proclamation the interiority of the man and his Spiritualité, it is necessary that the speculative reflection reaches the spiritual Substance and the base on which it rests. A philosophical thought which would refuse any opening Métaphysique would be thus radically inadequate to fulfill a function of mediation in the intelligence of the Révélation.

With the origin of the Metaphysical , one finds the concepts of to be as being (Parménide, presocratic philosopher ) and of substance (Aristote).

See: Metaphysical

The concept of substance is developed in the articles:

Short historical background

The philosophy of Aristote started to penetrate the Occident with the Moyen-âge, a little before the An millet (see Sylvestre II).

Gradually, one felt the need to reconcile the Christianisme and the ancient Philosophie beyond the Latin authors and of Plato. It was Saint Thomas d' Aquin which gave in form the Christian thought starting from the philosophy of Aristote, and establishes the Métaphysique in Occident. Metaphysics undergoes deep evolutions during the Histoire.

See also: History of metaphysics

The scientific discoveries which marked 18th and 18th centuries, in particular what one called the Révolution copernician, involved technical and social upheavals, and makes evolve/move the field of the Métaphysique in a way such as it was rejected by the Idéologie S atheistic materialists and at the 19th century.

See also: Ideology

See also the Drama of atheistic humanism of the Jesuit Henri de Lubac.

Recent work in philosophy

Since the middle of the 19th century took place of work of study of the philosophy of Thomas d' Aquin:

See:

Today, fundamental discoveries in the Science S, in particular research in Quantum physics, and their consequences in the Technical S and the daily life, tighten with recadrer metaphysics towards new studies on the to be and its environment.

One can quote the work undertaken in the last decades:

Certain developments in Philosophy of sciences, in particular work of Claude Tresmontant, sought to reconcile the questions of faith and reason (" concordisme"), but they appear further away from the Métaphysique.

In addition to the developments in Metaphysical (metaphysical descriptive), one observes research in all the other branches of philosophy:

Note

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