167 research outputs found
A catalogue of books chiefly relating to English and American history and antiquities : together with a collection of historical, ecclesiastical, and political tracts (from 1624) : presented to the University of McGill College, Montreal by Peter Redpath, Esq., 1864-1884.
No full textLC copy has binder's title: Peter Redpath historical collection."Printed for private circulation only.""The catalogue of historical tracts (pp. 31-133) has been made from the title-pages by Mr. M. Williams Taylor, assistant librarian of McGill College"--Verso of t.p.Mode of access: Internet
Memorial Eulogy: Max Weismann—One of God’s Great Ideas
No full textThis paper is the eulogy which was delivered by Dr. Peter A. Redpath (Senior Fellow, Center for the Study of The Great Ideas) on the occasion of the funeral of Ronald “Max” Weismann (1936–2017) on 06 May 2017 at St. John Chrysostom Church, Chicago, USA
Peter A. Redpath, The Moral Psychology of St. Thomas Aquinas: An Introduction to Ragamuffin Ethics
No full textAuthor Peter Redpath outlines a personalist Thomism, a philoso-phy for the acting person. He aims to correct what he sees as miscon-ceptions of St. Thomas’s teachings in large part due to Cartesian phi-losophy and the West’s deficient metaphysics. In personalist Thomism, “metaphysics and ethics are more than subjects of study;” “they are chiefly habits of the human soul, habits generated by an organizational and moral psychology” (21). Redpath succeeds in showing reason’s centrality to discerning and living the moral life of virtuous habits. Giv-en the book’s topic, only the second chapter deals with God, Divine Providence, and Divine Rule directly. Other chapters focus on human happiness, the emotions, habit, the law, justice, friendship, and pleas-ure. Redpath notes the importance of being motivated to possess “the real desire to become morally good, an excellent human being” (2)
Gilson as Christian Humanist
No full textThe author suggests that the intellectual life of Étienne Gilson constituted a new humanism, that Gilson’s scholarly work was part of a new renaissance, that a new humanism that Gilson thought is demanded by the precarious civilizational crisis of the modern West after World Wars I and II. He also argues that, more than anything else, Gilson was a renaissance humanist scholar who consciously worked in the tradition of renaissance humanists before him, but did so to expand our understanding of the notion of “renaissance” scholarship and to create his own brand of Christian humanism to deal with problems distinctive to his age. The author shows the specificity of the Christian humanism that Gilson developed as part of his distinctive style of doing historical research and of philosophizing
Redpath on the Nature of Philosophy
No full textIn this article the author discusses Peter A. Redpath’s understanding of the nature of philosophy and his account of how erroneous understandings of philosophy have led to the decline of the West and to the separation of philosophy from modern science and modern science from wisdom. Following Aristotle and St. Thomas Aquinas, Redpath argues that philosophy is a sense realism because it begins in wonder about real things known through the senses. Philosophy presupposes pre-philosophical knowledge, common sense, which consists of principles rooted in sensation that make human experience, sense wonder, and philosophy possible. Philosophy is certain knowledge demonstrated through causes and thus philosophy is the same as science. Redpath understands science as a habit that we acquire through repeated practice. More precisely, a scientific habit is a simple quality of the intellect that enables us to demonstrate (prove) the necessary properties of a genus through their causes or principles. In this way, science is the study of the one and the many. Redpath argues that metaphysics is the final cause of the arts and sciences, providing the foundation for all of the arts and sciences and justifying their principles. Finally, he argues that with modernity’s loss of belief in God and its rejection of metaphysics as a science, utopian socialism has become an historical/political substitute for metaphysics
The Importance of Gilson
No full textThe author aims at answering why preserving, reading, and understanding the work of Étienne Gilson is crucial for the Western civilization if one wishes to be able to understand precisely the problems that are besetting the West and how one can best resolve them. He claims that among all the leading intellectuals of the past or present generation, no one has better diagnosed the philosophical ills of Western culture and better understood the remedy for those ills than has Étienne Gilson
BOOK REVIEW: Peter A. Redpath, The Moral Psychology of St. Thomas Aquinas: An Introduction to Ragamuffin Ethics (St. Louis, MO: Enroute, 2017)
No full textBOOK REVIEW: Peter A. Redpath, The Moral Psychology of St. Thomas Aquinas: An Introduction to Ragamuffin Ethics (St. Louis, MO: Enroute, 2017), pp. 795 ISBN: 978-0-9988940-3-
A Modest Proposal for Resolving the Apparently Never-Ending Evolution Debate: Reconsidering the Question
No full textThe author makes an attempt to show why (1) Darwin’s teaching in The Origin of Species by Means of Natural Selection and The Descent of Man and Selection in Relation to Sex cannot be “scientific” in a modern, classical, or any, sense and that, consequently, in them, (2) Darwin did not scientifically prove the reality of evolution of species. He claims that, while the question of the origin of genera and species is principally and primarily a metaphysical problem, Darwin’s ignorance of the nature of philosophy and metaphysics and the complexity of the problem of the nature of genera and species caused him mistakenly to frame this metaphysical problem as one of physics, more precisely as one of biology, which Darwin reduced to a natural history of living, physical beings
The first principles of mathematics in the light of St. Thomas Aquinas
No full textJa el 1934, Peter Hoenen es queixava que els escolàstics, molt poc fidels
a Aristòtil, haguessin descuidat gairebé per complet la filosofia de les
matemàtiques, mentre que diverses escoles modernes (el logicisme, el
intuïcionisme i el formalisme) la cultivaven vigorosament. El que Hoenen no
sabia és que també els moderns abandonarien gairebé per complet aquesta
important branca del saber després de la crisi fundacional que en aquests mateixos
moments s'estava desenvolupant arran de la introducció de la teoria de
conjunts. Tot i això, el més lamentable de l'assumpte és que la qüestió encara
no ha estat tancada: a gairebé cent anys de la catàstrofe, els matemàtics són
incapaços de dir-nos amb certesa quin sigui el subjecte que estudia la seva disciplina,
quin el mètode que cal emprar.
En aquesta tesi proposem que la metafísica de sant Tomàs d'Aquino és
capaç no només de donar compte dels principis de les matemàtiques
antigues, sinó també dassenyalar els principis de la moderna teoria de
conjunts—i fins i tot de sustentar una alternativa molt més cabal i realista a
aquesta problemàtica teoria.Ya en 1934, Peter Hoenen se quejaba de que los escolásticos, muy poco fieles
a Aristóteles, hubiesen descuidado casi por completo la filosofía de las
matemáticas, mientras que varias escuelas modernas (el logicismo, el
intuicionismo y el formalismo) la cultivaban vigorosamente. Lo que Hoenen no
sabía es que también los modernos abandonarían casi por completo esta
importante rama del saber tras la crisis fundacional que en esos mismos
momentos se estaba desarrollando a raíz de la introducción de la teoría de
conjuntos. Sin embargo, lo más lamentable del asunto es que la cuestión aún
no ha sido zanjada: a casi cien años de la catástrofe, los matemáticos son
incapaces de decirnos con certeza cuál sea el sujeto que estudia su disciplina,
cuál el método que deba emplearse.
En esta tesis proponemos que la metafísica de santo Tomás de Aquino es
capaz no solamente de dar cuenta de los principios de las matemáticas
antiguas, sino también de señalar los principios de la moderna teoría de
conjuntos—e incluso de sustentar una alternativa mucho más cabal y realista a
esta problemática teoría.Already as far back as 1934, Peter Hoenen complained that the Scholastics,
hardly loyal to Aristotle, had almost entirely neglected the philosophy of
mathematics, while several modern schools (logicism, intuitionism, and
formalism) vigorously cultivated it. What Hoenen did not know is that the
moderns, too, would almost completely abandon this important branch of
knowledge in the aftermath of the foundational crisis that was brewing due to
the introduction of set theory. Alas, the question is yet to be settled: almost a
hundred years after the catastrophe, mathematicians are unable to tell us, with
any certainty, what the subject-matter of their discipline is, or what method
should be used.
We propose in this dissertation that the metaphysics of Saint Thomas Aquinas
is quite capable not only of accounting for the principles of ancient
mathematics, but also of pointing out the principles of modern set theory—and
even of supporting a thorough and realistic alternative to this problematic
theor
The Uncommon Common Sense of the Science of Economics: Sound Money and How it Relates to the Economist as Liberal Artist and Prudential Organizational Psychologist
No full textWell known to students of St. Thomas Aquinas is that he maintained that the whole of a science is contained in its principles and that its principles are contained in its defini-tions. The author takes as his point of departure for this article a definition of money that he gave in the article he wrote for the 2019 Aquinas School of Leadership’s School of Economics inaugural issue for the Studia Gilsoniana: “Aristotle and Aquinas on the Virtue of Money as a Preservative of Justice in Business Affairs and States.” According to him, as a species of economic activity, the definition of money must contain what A-quinas considered to be his generic definition of the science of economics and the es-sential principles he thought this definition contains. The present article he writes is an attempt to unpack some implications contained in St. Thomas’s generic definition of the science of economics of which money is a species
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