A restatement of Thomistic educational philosophy designed to counter "progressive education." The author's polemical intentions color his entire study: Not only is Dewey treated unsympathetically, but elements in St. Thomas' thought with which Dewey would have agreed are de-emphasized.—R. J. W.
The first volume of this French textbook series to appear in English. Gardeil's exposition is usually in the form of a paraphrase of Thomas' conclusions on questions raised by Aristotle's De Anima, but he also treats the more peculiarly thomistic problems of knowledge of individuals, the soul, and God. The Value of this work as an introduction to Thomas' psychology is enhanced by the inclusion of almost sixty pages of texts in an appendix.--R. F. T.
Father Owens suggests the outlines of a renewed Thomist attack on the post-Cartesian metaphysical questions and positions which would take advantage of the "analogical," "Platonic" and "existentialist" interpretations of St. Thomas' thought.--R. F. T.
In an introductory sketch of history of scholastic interest in aesthetics, the author notes the reawakening of Thomistic interest in this subject since the last century. He adds, with evidence drawn from nineteenth and twentieth century works, that this interest has been accompanied by methodological confusions and a misunderstanding of the theory of beauty of St. Thomas himself. He seeks to remedy this situation with a scholarly treatment of Aquinas' theory of beauty, divided into two parts; the first a (...) genetic investigation of the development of Thomas's ideas on beauty, the second a systematic account of the mature theory. A notable attempt to develop Aquinas' ideas on this subject from the entire corpus of his writings and not merely from the Summas and one or two other major works.--R. H. K. (shrink)
"Confrontation" is a misnomer for this work; the duel is fought entirely by the seconds: quotations from Gilby's book of paragraphs from St. Thomas on the one hand and restatements of Margenau's 1935 theory of science on the other.--R. F. T.
Thomas Chubb seems to have been an 18th century English artisan class version of Eric Hoffer. Only the subject for Chubb was Deism rather than democracy. This is not, of course, to deny the link between these two, a link which is accented to some extent in Chubb's own work. Bushell has given us a short biographical account of Chubb together with six chapters that dutifully comb Chubb's moral, political, and, especially, his theological writings for a synthetic view of (...) Chubb's opinion on such subjects as the historical Jesus, theodicy, providence, toleration, and natural law. Chubb seems to have attracted the curiosity of the intelligensia [[sic]] of his own and later times. But, on balance, he does not appear to be even a major minor figure.--E. A. R. (shrink)