The problem of distinguishing within the same investigation between the scientific and the philosophical orders of constructive thinking has increased with the complex speculation of current theory and urgently demands systematic clarification, against the dangers of ambiguity and abuse of evidence. M. Maritain has proposed a detailed conceptual classification, which expands Aristotle’s division of the planes of abstraction: his pioneer effort is still under discussion even in Scholastic circles. In particular his proposed distinction of mathematics and its allied empirio-schematic and (...) empirio-metrical sciences from the philosophy of nature, which he brought nearer to, and yet really distinguished from the empiriological sciences has been recently criticised by the Laval and Forest Hill schools in North America. Now Father Connolly outlines this debate and bravely offers a tentative ‘compromise theory’. Restricting philosophy to metaphysics proper, he proposes that “some of the empiriological sciences belong to the philosophy of nature—and to this extent the theory agrees with the anti-Maritain position; secondly, some of the empiriological sciences fall outside its orbit and, along with Mathematics, constitute a distinct field of human knowledge—and to this extent the theory agrees with the Maritain position”. (shrink)

I outline features of the emerging consensus that philosophy has now liberated itself from the horizon of onto-theology with respect to the history of metaphysics. I draw on Jean-Marc Narbonne, Hénologie, Ontologie et Ereignis (Plotin-Proclus-Heidegger), conferences presented at La métaphysique: son histoire, sa critique, ses enjeux held at Laval University in 1998, and other recent work, showingwhy Heidegger’s horizon does not encompass ancient or medieval Platonic or Aristotelian philosophy. Noting that both French Neoplatonic studies after Bréhier and Heidegger in (...) Identität und Diff erenz were opposing Hegelian accounts of the history of philosophy, I suggest that: (1) both were reacting to the same problem, (2) French Neoplatonism was motivated by Heidegger’s questions, (3) Heidegger’s account of Being beyond the diff erence of Being and beings resembles the Neoplatonic account of the One. (shrink)