When the Soviet Union fell in 1990, three of its 15 components, the Baltic States, joined the European Union, and a fourth, Moldova, may well join in the future. The other 11 quickly became presidential republics, following the lead given by Boris Yeltsin, the president of the largest among them, Russia. By 1994, all 11 were headed by a president elected by universal suffrage. These ex-Soviet countries contribute significantly to the number of presidential republics in the world. Presidential republics form (...) a clear majority, being predominant in Latin America and Africa, alongside the ex-Soviet Union. They are rare in Europe, the main cases being France, Romania, and, though seemingly temporarily, some Balkan states; in Asia, outside the ex-Soviet Union, they are a small minority. (shrink)

In this international and interdisciplinary collection of critical essays, distinguished contributors examine a crucial premise of traditional readings of Plato's dialogues: that Plato's own doctrines and arguments can be read off the statements made in the dialogues by Socrates and other leading characters. The authors argue in general and with reference to specific dialogues, that no character should be taken to be Plato's mouthpiece. This is essential reading for students and scholars of Plato.

The paper deals with the life and work of an outstanding Christian French philosop_her of the XXth century Jean Guitton . First, the author exa_mines Guitton's relationships with the important Christian thinkers of the XXth century, in particular with M. Blondel and Pierre Teilhard de Chardin. He focuses on three of Guitton's works, namely Temporal existence , Purgatory: A Deep Mystery and Silence about the Essential . In the first of these three books he points out to the originality (...) of Guitton's understanding of time, which enabled him, drawing from Blondel, to develop further the ontology of activity in the evolutionary dynamics of being. Next, he sheds light on Guitton's new understanding of purgatory in his second of the above mentioned works, inspired mainly by the visions of St. Catharine of Genoa. In his third work he focuses on a topical problem of tolerance and truth in the context of the internal Christian dialogue. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Craft of Theology: From Symbol to System. By AVERY DULLES, S.J. New York: The Crossroad Publishing Company, 1992. Pp. x + 228 with index. $22.50 (cloth). The catholicity of Avery Dulles's method in The Craft of Theology is best demonstrated by the broad compass of his self-chosen label, "postcritical theology." Postcritioal theology, he states, puts no un· fair demands on the reader to conform to the (...) spirit of the age nor does it imply that previous approaches (precritical, critical, paracritical) are obsolete. Postcritical theology seeks to make the ecclesial character of theology more recognizable than has most Catholic theology since the Second Vatican Council (viii). Postcritical theology takes its cues from a variety of sources: Polanyi's attention to the tacit dimensions of knowing, Lonergan's understanding of the dynamics of conversion, the "sense of the faithful" in Johann Adam Mohler, the recovery of the tradition in John Henry Newman and Maurice Blondel, and the postliberal theology of Albert Outler and George Lindbeck. Alongside these more traditionally oriented sources, The Craft of Theology also explores the social and symbolic dimension of ·the divine self-com· munication (22). To this end, Dulles employs Ricoeur's theory of the symbol in order to extract " the latent meaning of the classical doctrine of the hypostatic union " and Habermas's notion of an ideal speech situation in his anthropological analysis of the symbolism of sin as "anti-communicative" (27, 33). Dulles's latest work is a carefully structured synthesis of the typologies and constructive proposals which his readers have encountered in previous works. Even though the twelve chapters were originally composed for different occasions, Dulles intends the work " to have greater unity than a simple collection" (ix). The first four chapters are devoted to questions of theological method, including the develop· ment of fundamental theology or apologetics. The next two chapters deal with Scripture and tradition as sources of theology. The seventh chapter specifies the role of the ecclesiastical magisterium in systematic theology and includes a discussion of " the delicate problem of theological dissent." This is followed by two chapters on the relationship of theology to two cognate disciplines, philosophy and physical science. Without calling for a specifically Christian or Catholic philosophy, 513 514 BOOK REVIEWS Dulles nonetheless raises the question of whether " the intimate connection between systematic theology and the type of metaphysical realism that was embodied in scholasticism, both medieval and modern " can ever be adequately surpassed (ix-x, 133). Chapters ten and eleven pick up the thread of chapter seven by addressing the place of university theology in the service of the Church and the question of academic freedom. The final chapter develops the argument that ecumenism -both interreligious and intra-Christian-is best understood not as a separate branch of theology but as a dimension of all good theology. As in Models of Revelation (1983), his fundamental theology derives principally from a theory of symbolic mediation of doctrines. In The Craft of Theology, Dulles is prudent to address the charge of subjectivism commonly made against his theory of symbolic mediation and analysis of models (50-52). His theory of symbolic mediation, he states, is closer to the symbolical theology of Karl Rahner than to the less dialectical " experiential-expressive " theory exemplified by Schleiermacher 's statement that " Christian doctrines are accounts of the religious affections set forth in speech" (18). As with Rahner, symbolic realism for Dulles rests upon a theological anthropology that takes corporeal existence in a historically constituted, communal body as a real, symbolic expression of the human spirit. Dulles's theory of symbolic communication is supposed to accord greater cognitive import to religious symbols than does the view that symbols are merely expressions of the inner sentiments of the faithful (17-18). In Models of Revelation, Dulles defined the cognitive value of the symbol as surpassing the passing mood of the subject and " giving rise to thought" (137, 153). In The Craft of Theology, however, Dulles frequently reverts to a less nuanced position. Sometimes he equates symbolical theology with critical reflection upon a non-discursive human evocation of an interior state: [R] ecognition of the symbolic or evocative character of revelation can... (shrink)

Blondel saw these two works as constituting, as it were, the thesis and antithesis of a possible philosophical synthesis which had yet to be established . ...

This essay explores how Newman’s thought influenced Maurice Blondel’s “new apologetics of action,” as well as the Modernist movement at the beginning of the twentieth century.

In seven chapters and an epilogue, McCool gives a fairly complete and well-documented survey of the history of the Thomistic movement in Catholic philosophy from the early nineteenth century until the aftermath of the Second Vatican Council. After a summary of Aquinas' main doctrines, McCool presents a fine account of the Thomistic revival during the nineteenth century. Chapters 3 and 4 deal with the discussions concerning Blondel and Bergson and the Thomism of Maritain and Gardeil. McCool insists on the (...) importance of Maritain's distinction between experiential and conceptual knowledge. (shrink)