Moleski responds to reviews of Personal Catholicism by Joseph Kroger and John Apcyznski. He argues that theology is tacit or rooted in tacit knowledge and therefore cannot be fully articulated. He portrays the Roman Catholic tradition as an interpretative framework that differs from scientific frameworks by being bound to a particular revelation made in history which is then preserved by a Specific Authority.

Polanyi’s philosophy of science is appealing to theologians because it shows that all acts of commitment to comprehensive interpretative frameworks are similar in fiduciary stnlcture even though their content and focus may be quite different. The recent biography of Polanyi was co-authored by a scientist and a theologian vvhose different fields of expertise helped thern appreciate the full scope of Polanyi’s career. Polanyi’s commitment to Christianity cannot be neatly categorized. As a large-hearted, open-minded, convivial thinker, he affirmed the Protestant and (...) Enlightenment tradition of responsible, conscientious inquiry in all fields, from physics to religion. Polanyi hoped that a renewed understanding of the tacit and personal dimension of knowing might act as an antidote to the nihilistic philosophies that led to the destruction of Europe in the world wars. (shrink)

This essay traces the history of Harry Prosch’s work with Michael Polanyi. It analyzes the Prosch-Polanyi archival correspondence as well as other correspondence records in an effort to make clear the scope and nature of Prosch’s work in their collaboration on Meaning, a book published under both names at a late stage of Polanyi’s life when his mental capacities were diminished.

These remarks are an obituary for William T. Scott who worked for many years on a biography of Michael Polanyi. In addition to providing an overview of Scott’s own life and work, his connection with Polanyi is reviewed.